Book 



AN 



APOLOGY 

FOR THE PEOPLE 

CALLED 

ME THOU) I ST 

CONTAINING 

A CONCISE ACCOUNT 

OF THEIR 

X AND PROGRESS, DOCTRINE, DISCIPLINE, 
AND DESIGNS: 

HUMBLY SUBMITTED TO THE CONSIDERATION 
OF THE 

tten&jS of true C^rigttamt?. 



BY JOSEPH BENSON. 



to hear of thee -what thou thinkest: For as concerning this «ect, 
. sf that every where it is spoken against. AcTSXXviii. 22. 

Llways to give an answer to every man, that asketh you, a reasoa 
of the nope that is in yon, with meekness and fear : having- a good con- 
science; that whereas, they speak evil of you, as ot* evil-doers, thej 
siayhe ashamed-, that falsely accuse your good conversation in Christ. 

1 Pet, iii, 15, 16. 



Printed at the Conference -Office, 14, City-Road, 
| By THOMAS CORDEVX, Agent. 

S.v ; d by T. Blanshard. 14, City-Road; also, at the Methodist 
Pleaching -Houses in Town and Country. 



1812. 



30476 



PRE FA C E, 



THE subsequent Account was compiled , and i> 
now published, at the request of several intelligent 
and judicious Persons, who are of opinion, that it is 
our indispensable duty, in justice to ourselves, and 
the cause in which we are engaged, (o make the 
Public acquainted with our Principles and Designs z 
and thereby, as far as possible, to prevent our u good 
from being evil spoken of." It is true, various Books 
and Pamphlets have been published, by the late 
Rev. John Wesley and others, with this view; 
but some of these are out of print, ethers of them 
were better adapted to the time in which they were 
written, than to the present : and none of them com* 
prise all the particulars, of which it seems necessary 
the Public should be informed. 

A concise and char Account, therefore, of the 
Origin and Progress, Doctrine, Discipline, and 
Designs, of the Methodists, of late in connectioa 
with the Rev. J. Wesley, and now, as formerly, 
united in one Body, is still a desideratum in the 
A 9 Nation, 



C iv ) 

Nation. To supply this, I have endeavoured to 
collect and arrange, under proper heads, those ma- 
terials with which I was amply furnished,* and 
which appeared to be calculated to answer the end 
proposed. I have also added, as occasion required, 
such observations as naturally arose out of the sub- 
jects under consideration, and seemed proper to afford 
the Reader a just and full view of them. 

J.B. 

* The Rev. Mr. Wesley's Journals ; — his " Appeals to Men of 

Reason and Religion," his " Plain Account of the People 

called Methodists," — his " History of Methodism," — " Letter to 
the Rev. Dr. Conyers lliddleton the Narratives of some of his 
Biographers, with other Books and Papers, have been consulted. 
But to avoid trouble and enlarging the size of the book, they ar§ 
not always referred to when quoted, 



CONTENTS. 



CONTENTS. 



SECTION I. 

PAGE 

Of Mr. Wesley's childhood and youth, his resi- 
dence at Oxford, and the Origin of the Method- 
ists there - - - 1 

SECTION II. 

Of Mr. Wesley's Mission to America, and of his 
labours and sufferings there, till his return to 
England - - - 34 

SECTION III. 

Of his becoming acquainted with some eminent 
persons of the Moravian Church, and of the light 
he received through them, concerning the doc- 
trine of salvation by grace through faith - 63 

SECTION IV. 

Of the steps whereby he was led to introduce Itine- 
rant arid Field-Preaching, and of the success of 
his labours among the Colliers of Kings wood 89 

SECTION V. 
Of the separation between Mr. Wesley and Mr. 
Whitefield ; and the introduction of Lay-Preach- 
ers into the Work 3 27 

SECTION 



( vi ) 



SECTION VI. pAcs 

Of the success of the Gospel among the Colliers 
and others, in and about Newcastle-upon-Tyne, 
and in Staffordshire, and among the Tinners in 
Cornwall, with the persecutions Mr. Wesley and 
his Friends endured - . - 137 

SECTION VII; 

Of the conduct of Mr. Wesley and the Methodists, 
during the troubles in 1744 and 1745 : of his 
preaching to the soldiers ; and improving the 
alarms, which then prevailed, to bring sinner* 
to repentance - - - - 15$ 

SECTION VIII. 

Of the Nature of the Methodist Societies, and of 
their Plan of Discipline - - 169 

SECTION IX. 

Of the formation of Circuits, the Introduction of 
Conferences, and the Points discussed in them 199 

SECTION X. 
Of the Doctrine of the Methodists * - 212 

SECTION XI. 

Of the steps taken to improve the Preachers in 
knowledge Of their usefulness, and the further 
spread of Religion - 253 



SECTION 



( vii ) 



SECTION XII. page 

Of the reason why Lay-Preachers were employed 
as Itinerants, and their stations frequently 
changed : and of Mr. Wesley's endeavours to 
establish a union and co-operation with the 
pious Clergy of the Established Church - 265 

SECTION XIII. 

Of his visiting Ireland, and of the success of his 
labours, and of the labours of the Preachers in 
connection w ith him in that kingdom . 287 



SECTION XIV. 

Of the success of Mr. Wesley and his Helpers 
in Scotland, the Isle of Man, and the Islands in 
the English Channel - 307 

SECTION XV. 

Of the Origin and Progress of the Methodists in 
America, and the West India Islands - 324 



SECTION XVI. 

Of the Methodist Benevolent, or Strangers 9 Friend 
Societies, and Sunday Schools - - 346 



SECTION XVII. 

Of the Designs of the Methodists ; with an Appeal 
to the Public 362 



CONCISE ACCOUNT 

OF THE 

METHODIST S. 



SECTION L 

of mr. wesley's childhood and youth, his re- 
sidence AT OXFORD, AND THE ORIGIN OF THE 
METHODISTS THERE. 

Jt is generally known, that the late Rev. John 
Wesley, toe second son of the Rev. Samuel Wes- 
ley, Rector of Epwortb, in the county of Lincoln, 
was, under God, the father of the People called Me* 
thodistS) and the founder of their Societies. This 
very extraordinary and most respectable man, was 
born June the 17th, (old style), 1703, and when yet 
a child was deeply impressed with a sense of the 
importance of religion, and inclined to spend his life 
in endeavouring to promote its interests. He par- 
took of the Lord's Supper, when only eight years 
of age, and made it his constant care at that early 
period of his life to practise every Christian virtue 
that was in his power. 

At eleven, he was sent to the Charter-house-school, 
where he soon became distinguished for his dili- 
gence and progress in learning : so that in the year 
B 1719, 



. ( 2 ) 

1719, when his father was hesitating in what situa- 
tion he should place his younger brother Charles, 
his elder brother Samuel writes thus of him ; — " My 
brother Jack, I can faithfully assure you, gives you 
no manner of discouragement from breeding your 
third son a scholar." 

When seventeen, he was elected to Christ-Church, 
Oxford, where he pursued his studies to great ad- 
vantage. When about twenty -one,-" he appeared," 
says Mr. Badcock, " the very sensible and acute 
Collegian ; — a young fellow of the finest classical 
taste, of the most liberal and manly sentiments." 
Towards the close of this year, he began to think 
of entering into Deacon's Orders, and this led him 
to reflect on the importance of the ministerial office, 
the proper motives of entering into it, and the neces- 
sary qualifications for it. On examining the step he 
intended to take, through all its consequences to 
himself and others, it appeared of the greatest mag- 
nitude, and made so deep an impression on his mind, 
that he became more serious than usual, and applied 
himself with more attention to subjects of divinity. 
Some doubts arising in his mind, on the motives, 
which ought to influence a man in taking Holy Or- 
ders,, he proposed them to his father, with a frank- 
ness that manifested the integrity of his heart. His 
father's answer is dated Jan. 26, 1725 : — a As to 
what you mention of entering into Holy Orders, it is 
indeed a great work. I am pleased to find you think 
it so, as well as that you do not admire a callow 
Clergyman, any more than 1 do. As to the motives, 
if it is no harm to desire getting into that office, even 
as Eli's sons, to eat a piece of bread, certainly a de- 
sire and intention to lead a stricter life, and a belief 

one 



( 3 ) 

one should do so, is a better reason : Though this 
should, by all means be begun before, or, ten to one, 
it will deceive us afterwards. But if a man be un- 
willing or not desirous to enter into orders, it is easy 
to guess, whether he has so much as common honesty 
when he says that he trusts he is i moved to it by 
the Holy Ghost.' But the principal spring and mo- 
tive, to which all others should be secondary, must 
undoubtedly be the Glory of God, and the edified* 
Hon of our neighbour. And woe to him, who with 
any meaner leading view, attempts so sacred] a work. 
For this he should take all the care he possibly can, 
with the advice of wiser and older men (especially 
imploring the direction and assistance of Almighty 
God, with all humility, sincerity, and intention of 
mind,) to qualify himself. The knowledge of the 
Languages is a considerable help in this matter, 
which, I thank God, all my three sons have. But this 
must be prosecuted to the thorough understanding the 
original text of the Holy Scriptures, by conversing 
with them long and constantly. Y ou ask me, 
6 Which is the best Comment on the Bible.' I an- 
swer, the Bible itself. For the several paraphrases 
and translations of it in the Poly got, compared with 
the original and with one another, are, in my opi- 
nion, to an honest, devout, industrious, and humble 
man, infinitely preferable to any Comment I ever 
. saw. By all this you see, I am not for your going 
too hastily into Orders. When I am for your taking 
them, you shall know : And it is not impossible I 
may then be with you, if . God so long spare the life 
and health of your affectionate father, 

Samuel Wesley. " 
B§ His 



( 4 ) 

His mother wrote to him, in February, on the same 
subject, and seemed desirous that he should enter in- 
to Orders as soon as possible. " I think," says she, 
" the sooner you are a Deacon the better, because 
it may be an inducement to greater application to 
practical divinity, which of all other studies, I hum- 
bly conceive to be the best for candidates for Orders." 
His mother was remarkable for taking every oppor- 
tunity to impress a serious sense of religion on the 
minds of her children ; and she was too watchful to 
let the present occasion pass unimproved. " The 
alteration of your temper," says she, in the same 
letter, u occasioned in me much speculation. I, who 
am apt to be sanguine, hope it may proceed from 
the operation of the Holy Spirit ; that, by taking off 
your relish for earthly enjoyments, he may prepare 
and dispose your mind for a more serious applica- 
tion to things of a more sublime and spiritual nature* 
If it be so, happy are you if you cherish those dispo- 
sitions, and now, in good earnest, resolve to make 
religion the business of your life; for, after all^ 
that is the one thing, that, strictly speaking, is ne- 
cessary; all things beside are comparatively little to 
the purposes of life. I heartily wish you would now 
enter upon a strict examination of yourself, that you 
may know whether you have a reasonable hope of 
salvation by Jesus Christ. If you have, the satis- 
faction of knowing it will abundantly reward your 
pains: If you have not, you will find a more rea- 
sonable occasion for tears, than can be met with in a 
Tragedy. This matter deserves great consideration 
by all, but especially by those designed for the Mi- 
nistry, who ought, above all things, to make their 

calling 



( 5 ) 

calling and election sure, lest, after having preached 
to others, they themselves should be cast away." 

These advices and exhortations of his parents had 
a proper influence upon him. He began to apply 
himself with diligence to the study of divinity in 
his leisure hours, and became more desirous of enter- 
ing into Orders. He wrote home to his father on this 
subject, who informed him, in answer, that he was 
then inclined, that he should take Orders, that sum- 
mer : _" But in the first place," says he, u if you 
love yourself or me, pray heartily." 

About this time, he met with Bishop Taylor's, 
u Rules and Exercises of Holy Living and Dying." 
" In reading several parts of this book," says he, " I 
was exceedingly affected, especially with that part, 
which relates to purity of intention. Instantly I re- 
solved to dedicate all my life to God, all my thoughts, 
words and actions, being thoroughly convinced there 
is no medium, but that every part of my life must 
either be a sacrifice to God, or myself, that is, in 
effect, to the devil." Accordingly he now began to 
take a more exact account, than he had done before, 
of the manner wherein he spent his time, writing 
down how he had employed every hour. 

The next year, meeting with Kempis' 6 J Christian - 
Pattern," the nature and extent of inward religion, 
(the religion of the heart,) began to appear to him in 
a stronger light than ever. He saw that giving even 
all his life to God, (supposing it possible to do this 
and go no further,) would profit him nothing, unless 
he gave his heart, yea, all his heart, to him also. 
He saw that simplicity of intention and purity of af- 
fection, one design in all we speak and do, and one 
desire ruling all our tempers, are indeed the wings of 

B 3 the 



( 6 ) 

the soul, without which she can never ascend to the 
Mount of God. 

A year or two after, Mr. Law's " Serious Call to a 
Holy Life," and also a small Tract on " Christian 
Perfection," by the same author, were put into his 
hands. These convinced him more than ever of the 
absolute impossibility of being half a Christian. 
He determined, therefore, through divine Grace, 
(the absolute necessity of which, he was deeply sen- 
sible of,) to be all devoted to God, to give him all 
his soul, body, and substance. In consequence of 
this resolution, his letters to his parents carried a sa- 
vour of religion, which before they had wanted. 
This made his father say to him in a letter, " If you 
be but what you write, you and I shall be happy, 
and you will much alleviate my misfortune." He 
soon found that his son was not double-minded. The 
time of his ordination drew near. His father wrote 
to him again on this subject, in a letter dated Sep- 
tember 7, 1725, in which be says, " God fit you for 
your great work. Fast, watch, and pray ; believe, 
love, endure, and be happy, towards which you 
shall never want the most ardent prayers of your af- 
fectionate father." 

In preparing for his ordination, he found some 
scruples on his mind respecting the damnatory clause 
in the Athanasian Creed : which he proposed to his 
father, who afterwards gave him his opinion of it. 
Having prepared himself with the most conscientious 
care for the Ministerial Office, he was ordained Dea- 
con on Sunday the 19th of September, 1725, and 
Priest, September 22, 1728, by Dr. Potter, then Bi- 
shop of Oxford. 

Mr. Wesley's ordination supplied him with an 

additional 



( 7 ) 

additional motive to prosecute the study of divinity : _ 
which he did, by directing his inquiries into the evi- 
dences and reasonableness of the Christian religion. 
He wrote to his mother on this subject, November 3, 
who in her answer dated the 10th, encouraged him to 
persevere in such investigations, without any fear of 
being injured by them. " I highly approve," says 
she, 66 of your care to search into .the grounds and 
reasons of our most holy religion ; which you may 
do, if your intention be pure, and yet retain the in- 
tegrity of your faith. Nay, the more you study on 
that subject, the more reason you will find to depend 
on the veracity of God \ inasmuch as your percep- 
tion of him will be clearer, and you will more plainly 
discover the congruity there is between the ordinances 
and precepts of the gospel, and right reason. Nor 
is it a hard matter to prove that the whole system of 
Christianity is founded thereon." 

But Mr. Wesley did not confine himself to the 
study of divinity. His private Diary shews how 
diligent he was in the study of the Classics, and 
other books in different branches of Science, and in 
the performance of his academical exercises. And 
notwithstanding a warm opposition which some made 
against him, through his general good character for 
learning and diligence, he was elected Fellow of 
Lincoln-College, on Thursday, March 17, 1726. On 
this occasion, his mother, in her usual strain of piety, 
in a letter of the 30th of the same month, says, " I 
think myself bound to return thanks to Almighty 
God, for giving you good success at Lincoln. Let 
whoever be the instrument, to him, and to him alone, 
the glory appertains." 
His parents now invited him to spend some time in 
2 the 



( 8 ) 

the country. Accordingly he left Oxford in April, 
and spent the whole summer at Epworth and Wroote, 
the living of which also his father possessed. Daring 
this time, he usually read prayers and preached twice 
on the Lord's Day, and other ways assisted his fa- 
ther, as occasion required. His time here was by no 
means wasted. He still pursued his studies, had fre- 
quent opportunities of conversing with his parents on 
subjects highly interesting and instructive, and kept 
a regular Diary of what passed. He often takes no- 
tice of the particular subjects discussed in their va- 
rious conversations, and mentions the practical ob- 
servations his parents made, and sometimes adds his 
own. 

Mr. Wesley returned to Oxford on the 21st of 
September, and resumed his usual course of studies. 
His literary character was now established in the 
University; he was acknowledged by all parties to 
be a man of talents, and an excellent critic in the 
learned languages. 

The high opinion that was entertained of him in 
these respects, was soon publicly expressed by their 
choosing him Greek Lecturer and Moderator of the 
Classes, on the 7th of November, 1726, though he 
had only been elected Fellow of the College in 
March, and was little more than twenty-three years 
of age. 

Mr. Wesley was now more desirous than ever of 
improving bis time to the best abvantage. But as he 
had not yet taken his degree of Master of Arts, the 
whole of his time was not at his own disposal. But 
such portions of it as were, he carefully spent in pur- 
suit of such' knowledge as promised to be beneficial 
to himself, and would enable him to benefit others ; 

never 



( 9 ) 

never indulging himself in an idle, useless curiosity, 
which is the common fault of most young men in the 
conduct of their studies. 

On the 14th of February, he proceeded Master of 
Arts, and acquired considerable reputation by his 
disputation for his Degree. On this occasion he 
wrote thus, to his mother : " One advantage at least, 
my Degree gives me, is, I am now at liberty, and 
shall be for some time, to choose my own employ- 
ments. And as I believe, I know my own deficien- 
cies best, and which of them are most necessary 
to be supplied, I hope my time will turn to better 
account, than when it was not so much at my own 
disposal." 

He saw that a loose and desultory way of reading 
and studying, was not the way to accurate know- 
ledge ; and to avoid this error, as he had some time 
before fixed his plan, so now he began closely to pur- 
sue it. Certain hours in the morning and afternoon, 
of each day in the week, were appropriated to certain 
branches of knowledge, and he never suffered himself 
to deviate from the rules he had laid down. Thus, 
his hours of study on Mondays and Tuesdays, were 
devoted to the Greek and Roman Classics, Histo- 
rians, and Poets.— Wednesdays, to Logic and Ethics. 
— Thursdays, to Hebrew and Arabic. — Fridays, to 
Metaphysics and Natural Philosophy. — Saturdays, 
to Oratory and Poetry, (chiefly composing.) — Sun- 
days, to Divinity. In the intermediate hours, be- 
tween these more fixed studies, he perfected himself 
in the Freneh language, which he had begun to 
learn two or three years before. He also read a great 
variety of modern authors in almost every depart- 
ment of science. His method was this, he first read 

an 



(10) 

an author regularly through, then, in the second read- 
ing, transcribed into his Collections, such passages, 
as he thought important, either for the information 
they contained, or the beauty of expression. This 
method not only inured him to industry and accura- 
cy, but it considerably increased his stock of know- 
ledge, and gave him a familiar acquaintance with 
the authors he read. 

It has been doubted by some persons, whether the 
Mathematics entered into Mr. Wesley's plan of 
studies at the University. But among the authors, 
mentioned in his Diary, we find Euclid, Keil, S. 
Gravesande, Sir Isaac Newton, &c. &c. and he 
seems to have studied them with great attention. 
He sometimes amused himself with experiments in 
Optics. 

The progress, which he made in these various 
branches of literature, was equal to his diligence. 
His compositions were distinguished by an elegant 
simplicity of style, and justness of thought, that 
strongly marked the excellence of his classical 
taste. He conversed fluently in Latin, and both 
spoke and wrote it with remarkable purity and ele- 
gance. Those who were judges of the classic writers, 
and were frequently in his company, were surprised 
at the readiness, with which he quoted the Greek 
and Latin poets, even to his latest days. The Greek 
Testament was as familiar to him as the English. 
His skill in Logic is so well known, that it is almost 
proverbial. It has been said indeed, that " he de- 
lighted to puzzle his opponents, by the falacies of that 
art." But he has often declared, that he never in 
his life, in any disputation, either in jest or earnest, 
designedly took the wrong side of the question ; and 

lest 



( n ) 

lest he should be brought insensibly to this, he always 
avoided being opponent in the public disputations 
at the University. His own words in answer to Mr. 
Badcock, are as follows : " It has been ray first care 
for many years, to see that my cause was good ; and 
never, either in jest or earnest, to defend the wrong 
side of a question. And shame on me, if I cannot 
defend the right, after so much practice ; and after 
having been so early accustomed to separate truth 
from falsehood, how artfully soever they were twisted 
together." 

His poetic abilities were not inconsiderable, but he 
did not cultivate them after he left the University. 
He looked upon himself as called to higher work, 
and he was soon so fully employed therein, that he 
was obliged wholly to give up the writing of poetry. 
Nevertheless, the pieces he has published, abundantly 
prove the strength and elegance of his genius in this 
respect. I refer the reader to his a Paraphrase on 
the 104th Psalm," and his " Hymn on the Attributes 
of God," which is one of the 5 most excellent of the 
kind in our language, as specimens. Soon after this, 
he became a Tutor in the College, aud presided in 
the Hall as Moderator in the disputations held six 
times a week. As Tutor, he w r as singularly diligent 
and careful of his pupils, considering himself as re- 
sponsible for them, not only to their parents, and the 
community, but to God ; and therefore he laboured 
to make them both scholars and christians. As Mo- 
derator in the disputations, he acquired a facility 
and expertness in arguing, especially in discerning 
and pointing out, well covered and plausible fallacies, 
which afterwards gave him great superiority over 
most of his numerous opponents. 

It 



( 12 ) 

It appears, however, that amidst all this, his chief 
study was religion, and his principal care to attain a 
more practical knowledge of God, and a greater con- 
formity to his will, in the temper of his mind, and in 
all his actions. But concerning the way of attaining 
this, he was not yet properly informed ; nor was he 
convinced, that his own endeavours were insufficient 
for this purpose. He saw indeed, in 1725, what the 
Gospel was intended to do for him and all mankind, 
that it was to be the means of reconciling him to God, 
and giving him a title to the heavenly inheritance ; 
of cleansing him from sin, and preparing him for the 
enjoyment of heaven ; and he retained this view, 
of the general design of the gospel, from that period 
to the end of his life, without the least variation. 
But he did not yet understand the method proposed 
in the gospel, of putting a sinner in possession of 
these blessings, nor the order in which we are capable 
of acquiring them. What chiefly kept his mind ifi 
this state of perplexity, was a confused notion, which 
he had imbibed, of justification This he either eon- 
founded with sanctification, or thought a man must 
be sanctified before he is justified. This notion pre- 
vented his perceiving, that to justify, in the language 
of St. Paul, is to pardon a believing sinner, as an act 
of grace ; not for the sake of any previous holiness 
in him, but thro' Jesus Christ alone, and that the way 
of faith is the way of victory, of holiness and peace. 
As soon as he was convinced of this, he was no longer 
embarrassed and perplexed ; he saw immediately 
the plan which the gospel proposes of reconciling 
sinners to God, of making them holy in heart and 
life, and of giving them an hope full of immor- 
tality. 

But 



( raj 

But let us attend him in this important pursuit, 
and every step we take will convince us, of the up- 
rightness of his intention, and of his great zeal for 
God and religion. 

In the year 1729, he tells us, he began not only to 
read, but to study the Bible, as the one, the only 
standard of truth, and the only model of pure re- 
ligion. Hence he saw, in a clearer and clearer light, 
what the law of God required him to be, and the in- 
dispensable necessity of having the mind which was 
in Christ, and of walking as Christ also walked, and 
that not only in many or in most respects, but in all 
things. And this was the light wherein, at this time, 
he generally considered religion, as a uniform fol- 
lowing of Christ, an entire inward and outward conr 
formity to our Master. Nor was he afraid of any 
thing more than of bending this rule to the experi- 
ence of himself, or of any other man, — of allowing 
himself in any, the least, disconformity to our grand 
exemplar. 

It was about this time, that a serious man, whom 
he had travelled many miles to see, said to him, 
" Sir, you wish to serve God, and go to heaven. 
Remember you cannot serve him alone. You must, 
therefore, find companions, or make them. The Bible 
knows nothing of solitary religion" He never forgot 
this. Therefore^ on his return to the University, in 
November, 1729, at which time he began to reside 
there altogether, he spoke to his brother Charles, who 
was Student of Christ-Church, to Mr. Morgan, Com- 
moner of Christ-Church, and to Mr. Kirkharc, of 
Merton-College, on the subject, and they agreed to 
spend three or four evenings in a week together. 
Their design was to read over the Classics, which 

C they 



( 14 ) 

they had before read in private, and chiefly the Greek 
Testament, on common nights, and on Sundays some 
book of divinity. The next year, two or three of 
Mr. Wesley's pupils desired the liberty of meeting 
with them, and afterwards one of Mr. Charles Wes- 
ley's pupils. 

In the summer of this year Mr. Morgan informed 
Mr. Wesley, that he had called at the gaol to see a 
man who was condemned for killing his wife, and 
that, from the talk he had with one of the debtors, he 
verily believed it would do much good if any one 
would be at the pains of, now and then, speaking 
with them. This he so frequently repeated, that on 
the 24th of August, Mr. Wesley, and >his brother, 
walked with him to the Castle. They were so well 
satisfied with their visit there, that they agreed to go 
thither once or twice a week, which they had not 
done long, before Mr. Morgan desired Mr. Wesley 
to go with him to see a poor woman in the town that 
was sick. In this employment too, when they came 
to reflect upon it, they believed it would be worth 
while to spend an hour or two in a week, provided 
the Minister of the parish, in which any such person 
was, were not against it. But that they might not 
depend on their own judgment, Mr. Wesley wrote an 
account to his father of their whole design,- withal 
begging that he, who had lived seventy years in the 
world, and seen as much of it as most private men 
had ever done, would advise them whether they had 
yet gone too far, and whether they should now stand 
still or go forward ? 

Part of his Answer, dated Sept. 21, 1730, was 
this : 

" And now, as to your designs and employments, 

what 



\ ( 15 ) 

what can I say less of them than — Valde probo* : and 
that I have the highest reason to bless God, that he 
has given me two sons together at Oxford, to whom 
he has given grace and courage to turn the war 
against the world and the devil, which is the best 
way to conquer them. They have but one more 
enemy to combat with, the flesh ; which if they take 
care to subdue by fasting and prayer, there will be 
no more for them to do, but to proceed steadily in 
the same course, and expect the crown which fadeth 
not away. You have reason to bless God, as I do, 
that you have so fast a friend as Mr. M. who, I see, 
in the most difficult service, is ready to break the ice 
for you. You do not know of how much good that 
poor wretch, who killed his wife, has been the pro- 
vidential occasion. I think I must adopt Mr. M— 
to be my son, together with you and your brother 
Charles : and when I have such a ternion to prose- 
cute that war, wherein I am now Miles emeritus t, I 
shall not be ashamed, when they speak with their 
enemies in the gate. 

" I am afraid lest the main objection you make, 
against your going on in the business with the prison- 
ers, may secretly proceed from flesh and blood. For 
' who can harm you if you are followers of that 
which is so good ? ' And which will be one of the 
marks by which the Shepherd of Israel will know his 
sheep at the last day ? — Though, if it were possible 
for you to suffer a little in the cause, you would have 
a confessor's reward. You own, none, but such as 
are out of their senses, would be prejudiced against 
your acting in this manner. Go on then, in God's 

* I greatly approve. ' + A wom out soldier* 

C 2 name, 



( 16 ) 

name, in the path to which your Saviour has direct- 
ed you, and that track wherein your father has gone 
before you ! For when I was an under-graduate at 
Oxford, I visited those in the Castle there, and reflect 
on it with great satisfaction to this day. Walk as 
prudently as you can, tho' not fearfully, and my 
heart and prayers are with you. 

" Your first regular step is to consult with him, 
(if any such^there be,) who has a jurisdiction over 
the prisoners ; and the next is, to obtain the direction 
and approbation of your Bishop, This is Monday 
morning, at which time I shall never forget you. If 
it be possible, I should be glad to see you all three 
here in the end of the summer. But if I cannot have 
that satisfaction, 1 am sure I can reach you every 
day, though you were beyond the Indies. Accord- 
ingly to Him, who is every where, I now heartily 
commit you, as being, 

" Your most affectionate and joyful Father." 

In pursuance of these directions, he immediately 
went to Mr. Gerard, the Bishop of Oxford's Chap- 
lain, who was likewise the person that took care of 
the prisoners, when any were condemned to die, (at 
other times they were left to their own care,) and pro- 
posed to him their design of serving them as far as 
they could, and his own intention to preach there 
once a month, if the Bishop approved of it. He 
much commended their design, and said, — he would 
answer for the Bishop's approbation, to whom he 
would take the first opportunity of mentioning it. 
It was not long before he informed Mr. Wesley, he 
had done so, and that his Lordship not only gave his 
permission, but was greatly pleased with the under- 
taking, and hoped it would have the desired success. 

Soon 



( 17 ) 

Soon after, a gentleman of Merton College, -who 
was one of their little company, which now consisted 
of five persons, acquainted them, that he had been 
much rallied the day before, for being a member of 
the Holy Club ; and that it was become a common 
topic of mirth at his college, where they had found 
out several of their customs, to which they were 
themselves utter strangers. Upon this Mr; Wesley 
consulted his father again, in whose answer were 
these words i * 

" December 1. 
" This day I received both yours, and this evening 
in our course of reading, I thought I found an an- 
swer that would be more proper than any I myself 
could dictate ; though, since it will not be easily 
translated, I send it in the Original, 2 Cor. vii. 4, 
YloWn fxoi Y^avyriGis vitsp v^ojv' it^Xr^pco^cci rri Trccpz- 
xX73csi' vTrepnzpiGGsvoLAQii rr t ypcpoi.* What would you 
be ? Would you be angels ? I question whether a 
mortal can arrive at a greater degree of perfection, 
than steadily to do good, and for that reason patiently 
and meekly to suffer evil. For my part, on the pre- 
sent view of your actions and designs, my daily pray- 
ers are, that God would keep you humble; and then 
I am sure, that if you continue to suffer for righteous* 
ness' sake, tho' it be but in a lower degree, the Spirit 
of God, and of glory shall, in some good measure, 
rest upon you. Be never weary of well-doing : never 
look back ; for you know the prize and the crown are 
before you. Tho' I can scarce think so meanly of 
you, as that you would be discouraged with " the 
crackling of thorns under a pot." Be not high- 

* Great is my glorying of you, I am filled with comfort. I am 
exceeding joyful, 

C 3 minded, 



( 18 ) 

minded, but fear \ preserve an equal temper of mind 
under whatever treatment you meet with, from a not 
very just or well-natured world. Bear no more sail 
than is necessary, but steer steady. The less you 
value yourselves for these unfashionable duties, (as 
there is no such thing as works of supererogation,) 
the more all good and wise men will value you, if 
they see your actions are of a piece or, which is 
infinitely more, He by whom actions and intentions 
are weighed, will both accept, esteem, and reward 
you. 

" I hear my son John has the honour of being 
styled the Father of the holy Club: if it be so, I am 
sure I must be the Grand-father of it : and I need 
not say, that I had rather any of my sons were so dig- 
nified and distinguished, than to have the title of His 
Holiness. " 

In the same letter, he advises them to use great 
mildness towards their persecutors; but at the same 
time, to avoid a mean or sneaking behaviour, and 
rather to shew an open and manly firmness, which is 
highly becoming, in a mind conscious of acting 
well. 

In answer to this, Mr. Wesley wrote to his father, 
December 11. He says, " We all return you our 
sincere thanks for your timely and necessary advice ; 
and should be glad if it were as easy to follow it, as 
it is impossible not to approve it. That doubtless is 
the very point we have to gain, before any other can 
be managed successfully, to have an habitual, lively 
sense of our being only instruments in his hand, who 
can do all things either with or without any instru- 
ment. But how to fix this sense in us, is the great 
question. 1 We hope you and all our friends will con- 

4 tinue 



\ 



( 19 ) 

tinue to intercede for us, to him with whom all things 
are possible. 

" To-morrow night I expect to be in company 
with the gentleman, who did us the honour to take 
the first notice of our little society. I have terrible 
reasons to think he is as slenderly provided with hu- 
manity, as with sense and learning. However, I 
must not slip this opportunity, because he is at pre- 
sent in some distress, occasioned by his being obliged 
to dispute in the schools on Monday, though lie is 
not furnished with such arguments as he wants. I 
intend, if he has not procured them before, to help 
him to some arguments, that I may at least remove 
that prejudice from him, — that we are friends to none, 
but those who are as queer as ourselves." 

Under the encouragemeut of his father's letter, they 
still continued to meet together as usual, and to con- 
firm one another in their pious resolutions. They 
communicated once a week. They visisted the pri- 
soners, and some poor families in the town, when 
they were sick. And that they might have where- 
with to relieve their distress, they abridged them- 
selves of all superfluities, and of many of the con- 
veniences of life. They took every opportunity of 
conversing with their acquaintance in the most use* 
ful manner, to awaken in them a sense of religion. 
But the outcry daily increasing, that they might shew 
what ground there was for it, they proposed to their 
friends, or opponents, as they had opportunity, these 
or the like questions : 

I. Whether it does not concern all men, of all con- 
ditions, to imitate Him, as much as they can, u who 
went about doing good ? " 

Whether all christians are not concerned in that 

command ; 



( 20 ) 

command; u While we have time let us do good to 
all men?" 

Whether we shall not be more happy hereafter, 
the more good we do now ? 

Whether we can be happy at all hereafter unless 
we have, according to our power, u Fed the hungry, 
clothed the naked, visited those that are sick and in 
prison," and made all these actions subservient to a 
higher purpose, even the saving of souls from death ? 

Whether it be not our bounden duty always to re- 
member, that he did more for us, than we can do for 
him, who assures us, " In as much as ye have done 
it unto one of the least of these my brethren, ye have 
done it unto me?" 

II. Whether, upon these considerations, we may 
not try to do good to our acquaintance ? Particu- 
larly, whether we may not try to convince them of 
the necessity of being christians ? 

Whether of the consequent necessity of being 
Scholars ? 

Whether of the necessity of method and industry 
in order to either learning or virtue ? 

Whether we may not try to persuade them to con- 
firm and increase their industry, by communicating 
as often as they can ? 

Whether we may not mention to them the authors 
whom we conceive to have written best on those 
subjects i 

Whether we may not assist them as we are able, 
from time to time, to form resolutions upon what they 
read in those authors, and to execute them with stea- 
diness and perseverance ? 

III. Whether, upon the considerations above-men- 
tioned we may not try to do good to those that are 

hungry, 



( 21 ) 

hungry, naked, or sick ? In particular, whether, if 
we know any necessitous family, we may not give 
them a little food, clothes, or physic, as they want ? 

Whether we may not give them, if they can read, 
a Bible, Common-Prayer Book, or Whole Duty of 
Man ? 

Whether we may not now and then inquire how 
they have used them ; explain what they do not un- 
derstand, and enforce what they do? 

Whether we may not enforce upon them, more 
especially, the necessity of private prayer, and of fre- 
quenting the church and the sacrament ? 

Whether we may not contribute what little we are 
able toward having their children clothed and taught 
to read ? 

Whether we may not take care that they may be 
taught their catechism, and short prayers for morn- 
ing and evening ? 

IV. Lastly, Whether, upon the considerations 
above-mentioned, we may not try to do good to those 
that are in prison ? In particular, Whether we may 
not release such well-disposed persons as remain in 
prison for small sums ? 

Whether we may not lend smaller sums to those 
that are of any trade, that they may procure them- 
selves tools and materials to work with ? 

Whether we may not give to them, who appear 
to want it most, a little money, or clothes, or physic ? 

Whether we may not supply as many as are seri- 
ous enough to read, with a Bible, and Whole Duty of 
Man ? 

Whether we may not, as we have opportunity, ex- 
plain and enforce these upon them, especially with 

respect 



C 22 ) 

respect to public and private prayer, and the blessed 
sacrament ? 

They met with no person who answered any of 
these questions in the negative, or who even doubted, 
whether it were not lawful to apply to this use that 
time and money, which, otherwise, they would have 
spent in common diversions. But several they met 
with who increased their little stock of money for the 
prisoners and the poor, by subscribing something 
quarterly to it ; so that the more persons they pro- 
posed their designs to, the more were they confirmed 
in the belief of their innocency, and the more deter- 
mined to pursue them in spite of the ridicule, which 
increased fast upon them during the winter. However, 
in the spring, Mr. Wesley thought it would not be 
improper to desire farther instructions from those, 
who were wiser and better than themselves ; and ac- 
cordingly, (on May 18, 1731,) he wrote a particular 
account of all their proceedings to a clergyman of 
known wisdom and integrity. 

Part of the Answer he received was as follows : 
Good Sir, 

" I cannot but heartily approve of that serious and 
religious turn of mind that prompts you and your 
associates to those pious and charitable offices ; and 
can have no notion of that man's religion or concern 
for the honour of the University, that opposes you, 
as far as your design respects the Colleges. I should 
be loth to send a son of mine to any Seminary, where 
his conversing with virtuous young men, whose pro- 
fest design of meeting together, at proper times, was 
to assist each other in forming good resolutions, and 
encourage one another to execute them with constancy 

and 



( 23 ) 

and steadiness, was inconsistent with any received 
maxims or rules of life among the members/' 

It appears from the questions, above proposed 
which relate to the students, that Mr. Wesley was 
not inattentive to their progress in learning, tho' he 
endeavoured to make them religious. His regular 
method of study, his diligence and care to make his 
pupils thoroughly understand every thing they read, 
were admirably adapted to make them scholars. It 
is, indeed, universally allowed, that he was an excel- 
lent Tutor, and his pupils have in general acknow- 
ledged themselves under infinite obligations to him 
on this account. 

This year Mr. Wesley, and his brother Charles, 
began the practice of conversing together in Latin, 
whenever they were alone : chiefly with a view of 
acquiring a facility in expressing themselves in this 
language, on all occasions, with perspicuity, energy, 
and elegance. This practice they continued for near 
sixty years, and with such success, that if their style 
did not equal, it certainly, on some subjects, ap- 
proached nearer to the best models of conversation in 
the Augustine age, than many of the learned have 
thought it possible to attain. 

In the April following, they became acquainted 
with Mr. Clayton, of Brazen-Nose College, who, upon 
being informed of their proceedings, immediately and 
heartily joined with them, and by his advice, to the 
two particulars they had observed before, viz. the 
endeavouring to do what good they could, and com- 
municating as often as they had opportunity, they 
now added a third, the observing the fasts of the 
Church, the general neglect of which, they could not 

apprehend 



( 24 ) 

apprehend to be, by any means, a sufficient excuse, 
for their neglecting them. 

This encreasing strictness in their way of living, 
constancy in the use of all the means of grace, and 
readiness to every good work, drew down upon them 
still greater ridicule from the Gentlemen of the Uni- 
versity. Their common appellation now was, the 
Sacramcntarians, the Godly Club^ and, by and by, 
ftiey were termed Methodists. This last title was 
given them, in the first instance, by a Fellow of Mer- 
ton College, in allusion to an ancient College of Phy- 
sicians at Rome, who were remarkable for putting 
their patients under regimen, and were therefore 
termed Methodists. Thus, when their opposers 
could derive no advantage either from scripture or 
reason, they endeavoured to gain their poLit by giv- 
ing them names. But most of those, who thus ridi- 
culed them, being persons of well-known characters, 
they had not the good fortune to gain any Proselytes, 
from the Sacrament, until a Gentleman, eminent for 
learning, and well esteemed for piety, joining them, 
told his nephew, " That if he dared to go to the 
weekly communion any longer, be would immedi- 
ately turn him out of doors." This argument had 
no success ; the young Gentleman communicated 
next week. The uncle became more violent, and 
shook his nephew by the throat, to convince him 
more effectually that receiving the sacrament every 
week, was founded in error ; but this argument ap- 
pearing to the young Gentleman to have no weight 
in it, he continued his usual practice. This eminent 
person, so well esteemed for piety, was however, in- 
defatigable in his endeavours to suppress it. He now 

changed 



( 25 ) 

changed the mode of his attack, and by a soft and 
obliging manner towards him, he melted down his 
nephew's resolution of being so strictly religious, and 
from this time, he began to absent himself, five Sun- 
days out of six, from the sacrament. This success 
much delighted their gay opponents, who increased 
their number apace, especially when, shortly after, 
one of the Seniors of the College, having consulted 
with the Doctor, upon his return from him, sent for 
two young Gentlemen severally, who had communi- 
cated weekly for some time ; and was so successful 
in his exhortations, that, for the future, they promised 
to do it only three times a year. About this time, 
there was a meeting of several of the Officers and Se- 
niors of the College, wherein it was consulted what 
would be the speediest way to stop the progress of en- 
thusiasm in it ; for so they termed that small degree 
of external piety and virtue, (for it was yet little 
more,) which these few serious young men, just 
awaking out of sleep, had begun to practice. 

But none of these things moved them. They were 
resolved to persevere^ which they were encouraged 
to do by other letters, as well as those above recited > 
and particularly by one from Mr. Wesley's eldest 
brother, Samuel. Being informed of their proceed- 
ings, and of the reproach cast upon them, he wrote 
as follows :— " I think you are now in that state, 
wherein he that is not for you is against you. I do 
not know how often you meet together, yet I would 
rather straiten than slacken the string now, if it might 
be done without breaking. I cannot say, I thought 
you always, in every thing, right; but I must now 
say, rather than you and Charles should give over 
your whole course, especially what relates to the pri- 
D souers 



( 26 ) 

soners in the Castle, I would choose to follow either 
of you, nay, both of you, to your graves. I cannot 
advise you better than in the words I proposed for a 
Motto to a Pamphlet. SttjS' s^aios cos xxfxcov iw7o/xe- 
vos kx\h yocq o^XnrH S^scrQat xai. vikw Stand thou stead- 
fast, as a beaten anvil to the stroke, for it is the part 
of a good champion to be flayed alive, and to con- 
quer." Yet this good man, shortly after this, seems 
to have too readily received some unfavourable re- 
ports concerning his brothers, and their friends at 
Oxford, whicli occasioned the following letter from 
Mr. John Wesley : 

" Lincoln College, Nov. 17, 1731. 
" Dear Brother, 
u Considering the changes that I remember in my- 
self, I shall not at all wonder, if the time come, when 
we differ as little in our conclusion, as we do in our 
premises. In most we seem to agree already, espe- 
cially as to early rising, and not keeping much com- 
pany. But these are the very things, about which, 
others will never agree with us. Had I given up 
these, or but one of them, rising early, which implies 
going to bed early, and keeping little company, not 
one man in ten of those, who are offended at me, 
would ever open their mouths against any of (he 
other particulars. For the sake of these, those are 
mentioned. The root of the matter lies here. Would 
I but employ a third of my money, and about half 
of my time, as other folks do, smaller matters would 
be easily overlooked. But I think, ' Nil tanti est. 9 * 
I have often thought of a saying of Dr. Hay ward, 
when he examined me for Priest's Orders : — c Do you 
know what you are about ? You are bidding de* 

♦Nothing is of so much importance. 

fiance * 



( 27 ) 

fiance to all mankind. He that would live as a Chris* 
tian Priest, ought to know that, whether his hand be 
against every man or not, lie must expect every man's 
hand should be against him.' It is not strange that 
every man's hand, ^ho is not a Christian, should be 
against him, who endeavours to be such. But is it 
not hard, that even those that are with us should be 
against us : that a man's enemies (in some degree) 
should be those of the household of faith ? Yet so it 
is. From the time that a man sets himself to his 
business, very many, even of those who travel the 
same road, will lay stumbling blocks in his way. One 
blames him, for not going fast enough, or for having 
made no greater progress ; another, for going too far, 
which, perhaps, strange as it is, is the more common 
charge of the two. 

" This being a point of no common concern, 
I desire to explain myself upon it, once for all, 
and to tell you freely and clearly, those general 
positions, on which I ground all those practices for 
which I am generally accused of singularity. 1st. 
As to the end of my being, I lay it down for a rule, 
that I cannot be too happy , or therefore too holy, and 
thence infer that the more steadily I keep my eye 
upon the prize of our high calling, the better, and 
the more of my thoughts, and words, and actions, are 
directly pointed at the attainment of it. 2dly, As to 
the instituted means of attaining it, I likewise lay it 
down for a rule, that I am to use them every time I 
may. Sdly, As to prudential means, I believe this 
rule holds, of things indifferent in themselves : What- 
ever I know to do me hurt, that to me Ls not indif- 
ferent, but resolutely to be abstained from ; whatever 

D 2 I know 



( 28 ) 

I know to do me good, that to me also is not indif- 
ferent, but resolutely to be embraced. 

" But it will be said, i I am whimsical.' True : 
And what then ? If by whimsical, be meant simply 
singular, I own it \ if singular without any reason, I 
deny it with both my hands, and am ready to give 
an answer to any that ask me, of every custom 
wherein I wilfully differ from the world. I grant in 
many single actions, I differ unreasonably from others, 
but not wilfully ; no, I should extremely thank any 
one, who would teach me to help it. But can I to- 
tally help it, till I have more breeding, or more pru- 
dence, to neither of which I am much disposed na- 
turally ? And I greatly fear my acquired stock of 
either, will give me small assistance. 

u I have but one thing more to add, and that is, 
to my being formal. If by that be meant, that I am 
not easy, and unaffected enough in my carriage ; it 
is very true ; but how shall I help it ? I cannot be 
genteely behaved by instinct ; and if I am to try after 
it, by the experience and observation of others, that 
is not the work of a month, but of years. If by 
formal, be meant, that I am serious, this too is very 
true ; but why should 1 help it? Mirth, I grant, is 
fit for you ; but it does not follow, that it is fit for me. 
Are the same tempers any more than the same words 
and actions, fit for all circumstances ? If you are to 
* rejoice evermore,' because you have put your ene- 
mies to flight, am I to do the same while they con- 
tinually assault me ? You are glad because you 
have passed from death to life ; — well: but let him 
be afraid, who knows not whether he is to live or die. 
Whether this be my condition, or not, who can tell 
better than myself? Him, who can, whoever he be, 

I allow 



( 29 ) 

I allow to be a proper judge, whether I do well to be 
generally as serious as I can. 

" I am, dear Brother, your's, and my Sister's 

" Affectionate Brother, 
" John Wesley. " 

The members of this little association had now at- 
tained a good degree of firmness and courage. H In 
our resolution/' says Mr. Wesley, in a letter dated 
October 18, 1730, " to adhere to ail things which 
we are convinced God requires at our hand, we trust 
we shall persevere, till He calls us to give an account 
of our stewardship. As to the names of Methodists, 
Supererogation-men, and so on, with which some of 
our neighbours are pleased to compliment us, we do 
not conceive ourselves to be under any obligation to 
regard them ; much less to take them for arguments. 
To the Law and to the Testimony we appeal, whereby 
we ought to be judged. If by these it can be proved, 
we are in an error, we will immediately and gladly 
retract it ; if not, we have not so learned Christ, as 
to renounce any part of his service, though men should 
say all manner of evil against us, with more judg- 
ment, and as little truth, as hitherto. We do indeed 
use all the lawful means we know, to prevent the 
good which is in us, from being evil spoken of ; but 
if the neglect of known duties, be the one condition 
of securing our reputation, why, fare it well. We 
"know whom we have believed, and what we thus lay 
out, he will pay us again." 

Accordingly they proceeded on in the same tract 
of cheerfully doing well, and patiently suffering ill, 
all the time they continued at Oxford. And, not- 
withstanding the reproach and opposition they met 
with, their little society increased more and more in 
D 3 number 



( so ) 

number as well as in grace. In 1732, Mr. Ingham, 
of Queen's College, and Mr. Broughton, of Exeter, 
■with two or three of Mr. Clayton's pupils, were added 
to their number. About the same time Mr. James 
Hervey began to meet with them, and in 1735, Mr. 
Whitefield. 

These were all closely united in brotherly love. 
They read the Greek Testament together, and con- 
versed freely and deeply on divine things, and, in 
every way in their power, strengthened eacli other's 
hands in God. They were all zealous members of 
the Church of England, not only tenacious of all her 
doctrines, so far as they knew them, but of all her 
discipline to the minutest circumstance. They were 
likewise zealous observers of all the University-Sta- 
tutes, and that for conscience' sake. But they ob- 
served neither these nor any thing else, any farther 
than they conceived it was bound upon them by 
that one book, the Bible ; it being their one desire 
and design to be downright Bible-Christians, taking 
the Bible, as interpreted by the primitive Church, 
and our own, for their sole rule. 

The one charge then advanced against them was, 
That they were righteous over-much ; that they were 
abundantly too scrupulous, and too strict, carrying 
things to great extremes. In particular, that they 
laid too much stress upon the Rubrics and Canons of 
the Church ; that they insisted too much on observing 
the statutes of the University ; and that they took the 
Scriptures in too strict and literal a sense, so that if 
they were right, few indeed would be saved. 

During the latter part of Mr. Wesley's residence 
at Oxford, both he, and his brother Charles kept up 
a close intimacy with Mr. Law. Twice cr thrice a 

year, 



( 31 ) 

year, they travelled about sixty miles on foot (that 
they might save the more money to give to the poor) 
in order to visit him : and his conversation was un- 
doubtedly rendered very useful to them. One time 
Mr. Law observed to Mr. Wesley : — " You would 
have a philosophical Religion, but there can be no 
such thing. Religion is the most plain, simple 
thing in the world. It is only : — We love him y 
because he first loved us." This remark, as Mr. 
Wesley frequently observed, he never afterwards 
forgot. At another time, Mr. Law, perceiving him 
to be much dejected, inquired the reason. u Be- 
cause,'* says he, " I see so little fruit of my labours." 
" My dear friend," replied Mr. Law, " You reverse 
matters from their proper order. You are to follow 
the divine light, wherever it leads you, in all your 
conduct. It is God alone that gives the blessing. I 
pray you always mind your own work, and go on 
with cheerfulness : and God, you may depend upon 
it, will take care of his. Besides, Sir, I perceive 
you would fain convert the world. But you most 
wait God's own time. Nay, if after all, he is only 
pleased to use you as a ' hewer of wood, and drawer 
of water,' you should submit : yea, you should be 
thankful to God, he has honoured you so far." This 
advice, also, Mr. Wesley repeatedly acknowledged, 
was rendered very profitable to him. 

During the two last years, Mr. Wesley made fre- 
quent excursions to London, and different parts of the 
country, besides his journeys to Epwortb, and the 
places he visited in his way thither and back, all of 
which he performed on foot. He observed in his 
Diary, that he had walked about 1050 miles ; it is 
supposed he means within the year he is speaking 

of. 



( 32 ) 

of. In these excursions be constantly preached on 
the Lord's Day, if he had an opportunity ; so that 
he might now be called, in some sort, an Itinerant 
Preacher, though on a plan very different from that, 
which he afterwards adopted, and of which he could 
not, at this time, have the most distant conception. 

On the 1st of January, 1733, he preached at St. 
Mary's, Oxford, before the University, on the CVr- 
cumcision of the heart. In this discourse, which is 
printed in the second volume of his Sermons, he has 
explained, with great clearness and energy of lan- 
guage, his views of the Christian salvation to be at* 
tained in this life, in which he never varied in any 
material point, to the day of his death. He was, in- 
deed, at this time, almost wholly ignorant of the 
Gospel method of attaining this Salvation, but he 
sought it with his whole heart, according to the 
knowledge he then had ; and was willing to sacrifice 
the dearest thing he had in the world, for the at- 
tainment of it. 

On the 21st of September, the next year, (1734,) 
he began the practice of reading as he travelled on 
horseback; and this practice he continued near forty 
years, till his infirmities obliged him to travel in a 
carriage. His frequent journeys, often on foot, as 
well as on horseback, and the great and constant 
labour of preaching, reading, visiting, &c. wherever 
he was, with hard study, and a. very abstemious diet, 
had now very much affected his health. His strength 
was greatly reduced, and he had frequent returns of 
spitting of blood. But he took the advice of a phy- 
sician or two, and by the blessing of God on the means 
used, and a prudent management of his daily ex- 
ercise, 



( S3 ) 

ercise, he gradually lost his complaints and recovered 
his strength. 

His father's health had been on the decline for se- 
veral years, and he now seemed approaching towards 
the close of life. The old Gentleman, conscious of 
his situation, and desirous that the living of Epworth 
should remain in the family, wrote to his son John, 
requesting him to apply for the next Presentation. 
But he was determined not to accept of the living, if 
he could obtain it ; and stated to his father at large, 
his reasons for refusing to comply with his request. 
The principal of these was, that he judged his situa- 
tion as Tutor at Oxford, to be better calculated for 
usefulness, as well as more friendly to his progress in 
piety, than to have the care of a Country Parish. 
His father died in April, and the Living of Epworth 
was given away in May, so that he now considered 
himself as settled at Oxford, without any risk of being 
further molested in his quiet retreat. But a new 
scene of action was soon proposed to him, of which 
he had not before the least idea. 

The Trustees of the new Colony of Georgia, were 
greatly in want of proper persons to send thither, to 
preach the Gospel, not only to the Colony, but to 
the Indians. They fixed their eyes on Mr. John 
Wesley, and some of his friends, as the most proper 
persons they could think of, on account of the regu- 
larity of their behaviour, their abstemious ways of 
living, and their readiness to endure hardships. At 
length, after much hesitation, Mr. Wesley consented 
to go to Georgia, where he saw a prospect of great 
usefulness, without any of the dangers to which he 
apprehended his piety would be exposed at Epworth. 

And 



( 34 > 

And it is probable that the very difficulty of the un- 
dertaking, and the prospect of the hardships he must 
undergo, had some influence in disposing him to ac- 
cept of the offer made him. 



SECTION II. 
or mr« Wesley's mission to America, and of his 

LABOURS AND SUFFERINGS THERE TILL HIS RE- 
TURN TO ENGLAND. 

ALTHOUGH their retired situation at Oxford 
was perfectly agreeable to them, as they were studi- 
ously inclined, and much attached to literary pur- 
suits ; yet conceiving they might bring more glory to 
God, and be of greater service to mankind by preach- 
ing the Gospel to the new colony, and to the Indians, 
to whom they hoped to have access ; the two Messrs. 
Wesleys, John and Charles, Mr. Ingham, and Mr. 
Delamotte, took boat at Gravesend, October 14> 
1735, in order to embark for Georgia. Their end, as 
Mr. Wesley declares, in leaving their own native 
country, was not to avoid want, (God having given 
them plenty of temporal blessings,) nor to gain the 
dung and dross of riches and honour ; but merely to 
save souls, their own, and those of others, and to live 
wholly to the glory of God. A day or two after they 
had embarked, viz. Friday the 17th, Mr. Wesley 
preached extempore, for the first time, the morning 
service being on the Quarter-deck. This day, also, 
he begau to learn German, that he might converse 

with 



( 35 ) 

with some members of the Moravian Church, who 
were on board, being much struck with their Chris- 
tian deportment. This was a singular providence ; 
as he received great light and edification from the 
conversation and behaviour of this pious people. 

Their common way of living was this. From four 
in the morning till five, each of them used private 
prayer. From five to seven, they read the Bible 
together, carefully comparing it (that they might not 
learn to their own understandings) with the writings 
of the earliest ages. At seven, they breakfasted. At 
eight, were the public prayers. From nine to twelve, 
Mr. Wesley usually learned German, and Mr. Dela- 
motte, Greek. His brother wrote Sermons, and Mr. 
Ingham instructed the children. At twelve, they 
met to give an account to one another what they had 
done since their last meeting, and what they designed 
to do before their next. About one, they dined. The 
time from dinner to four, they spent in reading to 
those of whom each of them had taken charge, or in 
speaking to them severally, as need required. At 
four, were the evening prayers ; when either the 
second lesson was explained, (as it always was in the 
morning,) or the children were catechised, and in- 
structed, before the congregation. From six to seven, 
Mr. Wesley read in his cabin to two or three of the 
passengers, (of whom there were about eighty English 
on board,) and each of his brethren to a few more in 
their's. At seven, he joined with the Germans in their 
public service; while Mr. Ingham- was reading be- 
tween the decks to as many as desired to hear. At 
eight, they met again, to exhort and instruct one an- 
othert. Between nine and ten they went to bed, u where 
neither the roaring of the sea, nor the motion of 'he 
3 ship," 



( 36 ) 

ship/* says Mr. Wesley, " could take away the re- 
freshing sleep which God gaye us*" 

This account is given as a specimen of Mr. Wes- 
ley's exactness in redeeming the time. Those who 
have not been intimately acquainted with him, will 
be surprised to hear what is, indeed, the truth, that 
it would be difficult to fix upon a single day in the 
fifty-three years, which followed, that was not di- 
vided with as great exactness. The employments 
might vary ; but not the exact attention to the filling 
up of e very hour. 

That the time spent upon the passengers was not 
wholly lost, is also learned from several passages in 
his Journals* Many were deeply awakened : others 
were instructed in the first principles of the Christian 
Religion, who were before entirely ignorant thereof* 
and some were prevailed upon to attend the public 
ordinances of the Gospel, who had lived, for years, in 
a constant neglect of them, by the indefatigable la* 
bours of himself and his co-adjutors. 

But though his eye was single; though his life was 
not only harmless, but exemplary ; though he gave 
all his goods to feed the poor, and sacrificed ease 
and honour, and every other temporal gratification, 
that he might follow Christ; yet, it is certain, he was 
still very little acquainted with true, experimental 
religion. This the Lord began now to shew him, 
first by the fear of death, which, notwithstanding all 
his efforts, brought him into bondage, whenever dan- 
ger was apparent. " At those times/' he remarks, 
v I plainly felt I was unfit, because I was unwilling 
to die." But, secondly, the lively victorious faith, he 
evidently perceived in some of his fellow-passengers, 
still more convinced him, that he possessed not those 

privileges 



( 37 ) 

privileges which the gospel of Christ holds out (a 
mankind, to be received by faith. 

Speaking of the Germans, lie remarks, u I had 
long observed (he great seriousness of their behaviour. 
Of their humility they had given a continual proof, 
by performing those servile offices for the other pas- 
sengers, which none of the English would undertake ; 
for which they desired, and would receive no pay, 
saying, ' It was good for their proud hearts/ and, 
' Their loving Saviour had done more for them.* 
And every day had given them occasion of shewing 
a meekness which no injury could move. If they 
were pushed, struck, or thrown down, they rose agaia 
and went away ; but no complaint was found in their 
mouth. There was now r an opportunity of trying, 
whether they were delivered from the spirit of fear, 
as well as from that of pride, anger, and revenge. 
In the midst of the Psalm, wherewith their service 
began, the sea broke over, split the main sail in 
pieces, covered the ship, and poured in between the 
decks, as if the great deep had already swallowed us 
up. A terrible screaming began among the English. 
The Germans calmly sung on. I asked one of them 
afterwards, ' Were you not afraid ?' He answered, 
i I thank God, No.' I asked, c But were not your 
women and children afraid ?' He replied mildly, 
' No ; our women and children are not afraid to 
die.' " 

Thus commenced his acquaintance with the Mo* 
ravian Brethren, which he cultivated for several years 
with great assiduity and success, and it must be al- 
lowed that the knowledge of divine things, which he 
acquired by their means, laid the foundation of the 
great things which followed in the subsequent part of 

E his 



( SB ) 

his life: Their spirit and conduct on this occasion 
made a very deep impression on his mind, and shewed 
him the power of living faith in a clearer light, than 
he had ever seen it before. 

Thursday, February 5, they arrived in Savannah- 
River, in Georgia, and about eight the next morning 
landed on a small uninhabited island. General Ogle- 
thorpe led them to a rising ground, where they kneeled 
down to give thanks. He then took boat for Savan- 
nah. When the rest of the people came on shore, 
they also joined together in prayer. On this occa- 
sion, Mr. Wesley observes, that th$ second Lesson, 
Mark vi, seemed to him peculiarly suitable. 

On February the 7th, the General returned with 
Mr. Spangenberg, one of the pastors ^f the Germans. 
The same piety, which Mr. Wesley had observed in 
those on board the ship, was also visible in this Gen- 
tleman. " 1 therefore," says he, " asked his advice, 
•with regard to my own conduct. He said, < My 
brother, I must first ask you one or two questions* 
Haye yom the witness in yourself? Does the Spirit 
of God bear witness with your spirit, that you are a 
chiid of God ?' 1 was surprised, and knew not what 
to answer. He observed it, and asked, c Do you 
know Jesus Christ V I paused, and said, I know he 
is the Saviour of the world. c True,' replied he, c but 
do you know he has saved you ?' I answered, I hope 
he has died to save me. He only added, 6 Do you 
know i/o urseff? ? I said, 6 1 do;' but I fear, they were 
vain words." 

On the 14th, some Indians came to them, and 
#hook them by the band, one of them saying, " I am 
glad you are come. When I was in England I de- 
sired that some w ould speak the great Word to me. 

And 



( 39 ) 

And my nation then desired to hear if. But now we 
are all in confusion. Yet I am glad you arc come* 
I will go up and speak to the wise men of our nation. 
And i hope they will hear. But we would not be 
made Christians, as the Spaniards make Christians. 
We would be taught before we are baptized." 

Mr. Wesley answered, " There is but One, He 
that silteth itl heaven, who is able to teach man wis- 
dom. Though we are come so far, we know not 
whether he will please to teach you by us, or not. If 
he teach you, you will learn wisdom : but we can do 
nothing." They then withdrew. 

The house, in which they were to reside, not being 
ready, they took up their lodging with the Germans. 
_ « Yv r e l ia( l now," says Mr. Wesley, u an oppor- 
tunity, day by day, of observing their whole beha- 
viour. For we were in one room With them, from 
morning to night ; unless for the little time I spent in 
walking. They were always employed, always cheer- 
ful themselves, and in good humour with one another. 
They had put away all anger and strife, and wrath 
and bitterness, and clamour, and evil speaking. They 
walked worthy of the vocation, wherewith they were 
called, and adorned the Gospel of our Lord in all 
things." 

He proceeds, u Saturday, Feb. 28. They met to 
consult concerning the affairs of their Church. Mr. 
Spangenberg, being shortly to go to Pennsylvania, 
and Bishop Nitschman to return to Germany. — 
After several hours spent in conference and prayer, 
they proceeded to the election and ordination of a 
Bishop. The great simplicity, as wdi as solem- 
nity of the whole, almost made me forget tie seven- 
teen hundred years between, and imagine myself in 

E 2 one 



( 40 ) 

one of those assemblies, where form and state were 
siot i but Paul, the tent-raaker, or Peter, the fisher- 
map, presided : yet with the demonstration of the 
Spirit and of power." 

On the Thursday preceding, Mr. Wesley and his 
brother had gone to pay their first visit to the In- 
dians, and on March the 7th, he entered upon Ins 
Ministry at Savannah, by preaching on the Epistle 
for the day, being the xii. chap, of the first Epistle 
to the Corinthians. In the second Lesson, Luke 
xv.uk was our Lord's prediction of the treatment 
which he himself, and consequently his followers, 
were to meet with from the world ; and his gracious 
promise to those who are content, JS'udi nudum Chris- 
tum sequi: u Verily I say unto you, there^is no mam 
that hath left house, or friends, or brethren, or wife* 
or children, for the kingdom of God's sake, who 
shall not receive manifold more in this present time, 
and in the world to come everlasting life." 

a Yet notwithstanding these plain declarations of 
our Lord," says he, 4 < notwithstanding my own re- 
peated experience, notwithstanding the experience of 
ail the sincere followers of Christ, whom I have ever 
talked with, read or heard of; nay, and the reason 
of the thing, evincing to a demonstration, That all 
who love not the light, must hate him who is con- 
tinually labouring to pour it in upon them : I do 
here bear witness against myself, that when I saw the 
number of people crowding into the church, the deep 
attention with which they received the word, and 
the seriousness that afterwards sat on all their faces ; 
I could scarce refrain from giving the lie, to expe- 
rience, and reason, and Scripture all together. I 
could hardly believe that the greater, the far greater 

part 



( *J ) 

part of this attentive, and serious pcojpte 3 wroiikl here- 
after trample under foot that word, and say ail manner 
of evil falsely of Mm that spake it. O, who can be- 
lieve, what their heart abhors ? Jesus, Master, have 
mercy on us ! Let us love thy cross ! Then shall 
we believe, ' If we suffer with thee, we shall also 
reign with thee !' " 

But he did not confine his Ministry to Savannah, 
He gave Frederica also a portion of his labours. In 
going thither, lie was in imminent danger of being 
drowned. His own account of it presents us with a 
striking picture of his presence of mind. 

u Sunday, April 4, About four in the afternoon, I 
set out for Frederica, in a Pettiawga, (a sort of flat- 
bottomed barge.) The next evening we anchored 
near Skidoway Island, where the water at flood was 
twelve or fourteen feet deep. I wrapt myself up from 
head to foot, in a large cloak, to keep oft the sand- 
flies, and lay down on the quarter-deck. Between one 
and two I waked under water, being so fast asleep that 
1 did not find Where I was, till my mouth was full of 
it. Having left my cloak, I know not how, upon 
deck, I sw 7 am round to the other side of the Pettiawga, 
where a boat was tied, and climbed up the rope, 
without any hurt, more than wetting my clothes. 
4 Thou art the God of whom cometh salvation : Thou 
art the Lord by whom we escape death.' " 
%Not finding any open door for the prosecution 
of the grand design, which induced him to visit 
America, the conversion of the Indians, he, and his 
two companions considered, in what manner they 
might be most useful to the little flock at Savannah. 
And they agreed, first, to advise the most serious 
among them to form themselves into a sort of little 
E 3 society, 



( 42 ) 

society, and to meet once or twice a week, in order 
to improve, instruct, and exhort one another, Se- 
condly, To select out of these, a smaller number, for a 
more intimate union with each other, which might be 
forwarded, partly by him and his friends conversing 
singly with each, and partly by inviting them all 
together to their house : and this accordingly they 
determined to do every Sunday afternoon. — Here we 
see the first rudiments of Classes and Bands, which 
have had no small influence in promoting the success 
of the Methodists, beyond any other denomination of 
Christians, not immediately favoured by the civil 
power. 

Sunday 9. He began dividing the public prayers, 
according to the original appointment of the Church, 
(then still observed in a few places in England). The 
morning service began at five. The communion of- 
fice, with the sermon, at eleven. The evening ser- 
vice about three. And this day, for the first time, 
lie read prayers in the Court-house. 

The next day he began visiting his parishioners 
from house to house ; for which he set apart the time 
-when they could not work, viz. from twelve till three 
in the afternoon. He and his fellow-labourers used 
the utmost diligence also in instructing the youth. 
Their general method was this. Mr. Delatnotte 
taught between thirty and forty children to read, 
■write, and cast accounts. Before school in the morn- 
ings, and after school in the afternoon, he catechised 
the lowest class, and endeavoured to fix something 
of what w as said in their understandings, as well as 
In their memories. In the evening he instructed the 
larger children. On Saturday, in the afternoon, Mr. 
Wesley catechised them all. The same he did on 

Sunday, 



c m ) 

Sunday, before the evening service. And in the 
Church, immediately after the second Lesson, a se- 
lect number of them, having repeated the Catechism, 
and being- examined in some part of it, lie endea- 
voured to explain at large, and to enforce that part, 
both on them and the congregation. 

Some lime after the evening service, as many of the 
parishioners as desired it, met at Mr. Wesley's house, 
(as they did also on Wednesday evening,) and spent 
about an hour in prayer, singing, and mutual ex- 
hortation. A smaller number (mostly those who 
designed to communicate the next day) met there 
on Saturday evening; and a few of these came to 
Jiim on the other evenings, and passed half an hour 
in the same employment. 

His brother having left Erederica, in consequence 
of the violent opposition he met with there, Mr. Wes- 
ley again set out for that place. He arrived there 
on the 23d, but not without some danger, the boat 
in which they were, being on the point of sinking 
every moment in Doboy Sound, through the high 
wind, and the roughness of the sea. Here his labours 
were as great as at Savannah. He pursued the same 
plan of private and public instruction which he had 
followed there, and also used his utmost endeavours 
to suppress vice of every kind, especially Sabbath- 
breaking; in which he was assisted, in some degree, 
by Mr. Oglethorpe. " Saturday 19,? says he, " Mr. 
Oglethorpe returned from the South, and gave orders 
on Sunday the 20th , that none should profane the day 
(as was usual before,) by fishing or fowling upon it. 
In the afternoon I summed up what 1 had seen or 
heard at Frederica,mconsiae;it witji Christianity, and 

consequently 



C 4A ) 

consequently wkfi the prosperify of the place. The 
effect was, as it ought : some of the hearers were pro- 
fited, and the rest deeply offended." 

On the SOih, being returned to Savannah, lie hoped 
a door was opened for going up immediately to the 
Choctaws, the least polished, i. e. the least corrupted 
of all the Indian nations . But, on his informing the 
General of his design, he objected, not only the dan- 
ger of being intercepted, or killed by the French 
there ; but, much more, the inexpediency of leaving 
Savannah destitute of a Minister. These objections 
he related to his friends in the evening, who were all 
of opinion, That he ought not yet to go. 

Thursday, July 1. The Indians had an audience, 
and another on Saturday, when Chioali, their head 
man, dined with Mr. Oglethorpe. u After dinner," 
says Mr. Wesley, " I asked the grey-headed old 
man, What he thought he was made for? He said, 
* He that is above knows what he made its for. We 
know nothing. We are in the dark. But white 
men know much. And yet white men build great - 
houses, as if they were to live for ever. But white 
men cannot live for ever. In a little time, white men 
will be dust as well as I.' I told him, If red men 
will learn the good Book, they may know as much 
as white men. But neither we nor you can under- 
stand that Book, unless we are taught by him that is 
above: and he will not teach, unless you avoid 
what you already know is not good. He answered, 
6 I believe that : he will not teach us, while our 
hearts are not white. And our men do what they 
know is not good. They kill their own children. 
Aiid our women do what they know is not good. 

They 



( 45 ) 

They kill (lie child before it is born. Therefore, He 
that is above does not send us the good Book.' " 

The hardships of all kinds, which Mr. Wesley en- 
dured, while in America, were equal to his labours. 
Three hundred acres having been set apart at Savan- 
nah, for Glebe-land, he took from it what he thought 
sufficient for a good garden, and here he frequently 
wrought with his hands. He continued his custom 
of eating little, sleeping less, and of leaving not a 
inomeht of his time unemployed. He exposed him- 
self, with the utmost indifference, to every change of 
season, and to all kinds of weather ; to heat or cold, 
wet or dry, snow or hail, storm or tempest. He fre- 
quently slept on the ground in the summer, under the 
heavy dews of the night ; and in the winter, with his 
hair and clothes frozen to the earth before the morn- 
ing. He would wade through swamps, and swim 
over rivers in his clothes, and then travel on till 
they were dry : and what is most remarkable, did all 
this, without any apparent injury to his health. Nay, 
and, on onctof these occasions, he seems to conclude 
that any person might undergo the same hardships, 
witaoxtt being injured thereby, if his constitution were 
not impaired by an effeminate way of living. But in 
this point, I believe, few of my readers will be of his 
mind. They will rather impute his ability to endure 
such hardships, partly to his " iron body/' as his 
brother Samuel termed it ; and more especially to the 
superintending care of that Being, who numbers the 
hairs of our heads, and whose providence, in a par- 
ticular manner, watches over those whose aim it is to 
walk worth}/ of him unto all pleasing, 

The reader will not think me tedious, if I confirm 

and 



and illustrate the- account just given, by producing a 
few instances of the hardships he underwent. 

" Tuesday, August 27, (!736},' r says he, « I set 
out for Frederica. In walking to Thunderbolt, I was 
in so heavy a shower, that all my clothes were as 
wet as if I had gone through the river. On which 
occasion I cannot but observe that vulgar error, con* 
cerning the hurlfulness of the rains and dews of 
America. 1 have been thoroughly wet with these 
rains more than once ; yet without any harm at alL 
And I have Iain many nights in the open air, and 
received all the dews that fell. And so I believe 
might any one, if his constitution was not impaired 
by the softness of a genteel education." 

August, Saturday 28. He says, 61 Our guide not 
being perfect in the way, we were soon lost in the 
woods. We walked on, however, as well as we 
could, till between nine and ten ; when being heartily 
tired, and thoroughly wet with dew, we lay dowi* 
and slept till morning. — By this good providence I 
was delivered from another fear, that of lying in the 
woods, which experience shewed was to one in toler- 
able health, a mere Lion in the way" 

"Wed. Dec. 23. Mr. Delamotte and I, with a 
guide, set out to walk to the Cowpen ; when we had 
walked two or three hours, our guide told us plainly 
6 He did not know where we were.' However, be- 
living it could not be far off, we thought it best to go 
on. In an hour or two, we came to a cypress-swamp, 
which lay directly across our way : there was not time 
to walk back to Savannah before night ; so we walked 
through it, the water being about breast-high. By 
the time we had gone a mile beyond ii 3 we were out 

of 



( 47 ) 

of all path ; and it being now past sun-set, wc sat 
down, intending to make k fire, and to stay tlicre till 
morning ; but finding our tinder wet, I advised Ut 
walk on still ; but my companions, being faint and 
weary, were for lying down, which we accordingly 
did about six o'clock : the ground was as wet as our 
clothes, which, (it being a sharp frost t ) were soon 
frozen together ; however, I slept till six in the morn- 
ing. There fell a heavy dew in the night, which 
covered us over as white as snow. Within an hour 
after sun-rise, w r e came to a plantation, and in the 
evening, without any hurt, to Savannah. 

" Tuesday 28. We -set out by land with a better 
guide for Frederica. On W ednesday evening, we 
came to Fort Argyle, on the back of the river Oge- 
echy. The next afternoon we crossed Cooanochy 
river in a small canoe, our horses swimming by the 
side of it. We made a fire on the bank, and, not- 
withstanding the rain, slept quietly till the morn- 
ing. 

" Saturday, January I, 1737. Our provisions fell 
short, our journey being longer than we expected ; 
but having a little barbecued Bears-flesh, (i. e. dried 
in the sun,) we boiled it, and found it wholesome 
food. The next day we reached Darien, the Settle- 
ment of the Scotch Highlanders, a sober, industrious, 
friendly, hospitable people ; and on Wednesday 5, 
came to Frederica."- 

Let us observe now what the emolument was which 
he received, for his astonishing labours, and the va- 
rious sufferings, to which he exposed himself. It 
appears, "from his account of the last year's expense, 
viz. from March I, 1736, to March 1737; which 
he wrote to the Trustees for Georgia, that, de- 
ducting 



( 48 ) 

ducting extraordinary expenses, such as for repair- 
ing the Pauonage-house, and journeys to Fredc- 
rica, there remained for Mr. Delamotte and himself, 
44/. 45. 4d ! This, with the labours and hardships 
which he endured, being considered, few, I believe, 
would expect to hear him express himself as he does 
in a letter to a friend, u How to attain to the being 
crucified with Christ, I find not, being in a condition 
I neither desired nor expected in America, in ease, 
and honour, and abundance. A strange school, for 
him who has but one business, Tv^voc^civ ae&vlov Ttqps 
Ei'ssSWv."* Alas ! few would have envied the situa- 
tion in which he was placed ! The incoaveniencics 
and dangers, which he underwent, that he might 
preach the Gospel, and do good of every kind to all 
that would receive it at his hands, and the exposing 
himself thus, to every change of season, and incle- 
mency of weather, in the prosecution of his work, 
•were conditions to which few, but himself, would 
have submitted. 

But the honour and respect he then enjoyed, small 
as it must have been, soon drew to an end, and he be- 
gan to experience, more fully than ever, the truth of 
that scripture, If any man mill live godly in Christ 
JesuS) he shall suffer persecution. His faithfulness 
in preaching the word, and in reproving sin, and his 
strict observance of every part of the Rubrick of 
the Church of England, especially respecting Bap- 
tism and the Lord's Supper, with his repelling Mrs. 
Wiliiamsom, daughter of Mr. Causton, store-keeper, 
and chief magistrate of Savannah, from the Commu- 
nion, drew down upon him the deep, and implacable 



6 



* To exercise himself to Godliness. 

resentment 



( 49 ) 

resentment of some of the leading people at Savan- 
nah ; so that all things grew more and more un- 
favourable to his continuing in America. He was 
not likely to be useful to the English, and the way- 
was not yet open for prosecuting the main design on 
which they went to America, which was to convert 
the Indians. Therefore, October 7, 1757, he con- 
sulted his friends, whether God did not call him to 
return to England, and found them unanimous in 
opinion, that he ought to return, but not immme- 
diately. 

In the midst of the storm, now excited and kept 
up by the arts of his avowed enemies, Mr. Wesley, 
without a shilling in his pocket, and three thousand 
milss from home, possessed his soul in peace, and 
pursued his labours w r ith the same unremitting di- 
ligence as if he had enjoyed the greatest tranquillity 
and ease. Some letters, from those of his friends, (o 
whom he had represented his situation v afforded him 
support and consolation. One of this kind, from 
Dr. Cutler, a Clergyman at Boston, contains some 
thoughts so just, and not very commonly to be met 
with, that I give it a place here ; it is dated Octo- 
ber 22. "I am sorry," Sir, says he, " for the clouds 
hanging over your head, respecting your undertaking 
and situation ; but hope God will give a happy in- 
crease to the good seed you have planted and wa- 
tered, according to his will. The best of men in all 
ages, have failed in the success of their labours: and 
there will ever be found too many enemies to the cross 
of Christ : for earth will not be heaven. This remind* 
us of that happy place, where we shall not see and 
be grieved for transgressors ; and where, for our 
well-meant labours, our judgment is with the Lord, 
F and 



{ 50 ) 

m\& our reward with our God, And you well know, 
Sir, that under lie saddest appearances, we may hav£ 
some share in the consolatious which God gave Eli- 
jah : and may trust in him, that there is some wick- 
edness we repress or prevent ; some goodness by our 
means, weak and unworthy as we are, beginning and 
increasing in the hearts of men, at present, perhaps, 
like ^ grain of mustand-seed, that in God's time may 
put forth, and spread, and flourish : and that, if the 
world seems not the better for us, it might be 
worse without us. Our low opinion of ourselves is 
preparative to these successes ; and so the modest 
and great Apostle found it. No doubt, Sir, you have 
temptations, where you are, nor is there any retreat 
from them ; they hint to us, the care we must take, 
and the promises we must apply to : and blessed is 
the man, that endureth temptation. 

" I rejoice in the good character you give, which 
I believe you well bestow, of Mr. Whitefield, who is 
coming to you. — But I question not, but his labours 
will be better joined with, than supersede your's : and 
even his and all our sufficiency and efficiency is of 
God. It is the least we can do to pray for one an- 
other, and if God will hear me, a great sinner, it will 
strengthen your interest in him. I recommend my- 
self to a share in your prayers, for his pardon, ac- 
ceptance, and assistance ; and beg that my family 
may not be forgotten by you." 

In the mean time he continued his labours, with 
unremitting diligence. October SO, he gives an ac- 
count of his work on the Lord's Day. " The En- 
glish service lasted from five to half an hour past six 
in the morning. The Italian (with a few Vaudois,) 
hegm at nine. The second service for the English, 

including 



( 51 ) 

including the Sermon, and the Holy Commrumorr, 
continued from half an hour past ten, till about half 
an hour past twelve. The French service began at 
one. At two I catechised the children. About three 
began the English service. After this was ended, I 
had the happiness of joining with as many as my 
largest room would hold, in reading, prayer, and 
singing praise. And about six, the service of the 
Moravians began, at which I was glad to be present, 
not as a teacher, but as a learner." 

Nov. I. He received a temporary relief from his 
pressing wants. " Colonel Stephens," says he, " ar- 
rived, by whom I received a benefaction of ten pounds 
sterling ; after having been for several months w ith- 
out one shilling in the house, but not without peace,, 
health, and contentment \- r 

One material objection made to Mr. Wesley while 
in America, was, that he thought cheerfulness incon- 
sistent with religion. But the following letter which 
he wrote, March 29, 1737, to a friend in England, is 
a sufficient answer to that objection. " True friend- 
ship," says he, " is doubtless stronger than death, 
else your's could never have subsisted still, in spite of 
all opposition, and even after thousands of miles are 
interposed between us. In the last proof you gave of 
it, there are a few things which, I think, it lies on me 
to mention. As to the rest, my brother is the proper 
person to clear them up, as 1 suppose he has done 
long ago. 

" You seem to apprehend, that I believe religion 
inconsistent with cheerfulness, and a sociable temper. 
So far from it, that I am convinced, as true religion 
or holiness, cannot be without cheerfulness, so steady 
cheerfulness, on the other hand, cannot be without 

F 2 holiness 



holiness or true religion. And I am equally con- 
vinced, that religion has nothing sour, austere, unso- 
ciable, unfriendly in it ; but, on the contrary, implies 
the most winning sweetness, the most amiable soft- 
ness* and gentleness. Are you for having as much 
cheerfulness as you can ? So am L Do you endea- 
vour to keep alive your taste for all the truly innocent 
pleasures of life ? So do I likewise. Do you refuse 
no pleasure, but what is a hindrance to greater good, 
or has a tendency to some evil ? It is my very 
rule : — And I know no other, by which a sincere, 
reasonable Christian can be guided. In particular, I 
pursue this rule in eating, which I seldom do, with- 
out much pleasure. And this I know is the will of 
God concerning me, that I should enjoy every plea- 
sure that leads to my taking pleasure in him : and in 
such a measure as most leads to it. I know that, as 
to every action which is naturally pleasing, it is his 
will that it shonld be so, therefore, in taking that 
pleasure so far as it tends to this end, (of taking plea- 
sure in God,) I do his will. Here indeed is the hinge 
of the question, which I had once occasion to state : 
and more largely in a Sermon on the Love of God. 
If you will read over these, I believe you will find 
you differ from Mr. Law and me in words only. You 
say, The pleasures you plead for are distinct from 
the love of God, as the cause from the effect. Why 
then they tend to it ; and those which are only thus 
distinct from it, no one excepts against. The whole 
of what Mr. Law affirms, and that not on the authority 
of men, but from the words and example of God in- 

* Softness is an equivocal tefm : but Mr. Wesley does not mean 
here effeminacy^ which the Christian religion forbids, and which he 
always discouraged by his words and conduct, 

carnate,. 



carnate, is. That there is one thing needful, viz. To 
do the will of God, and his will is our salifica- 
tion ; our renewal in the image of God, in faith and 
love, in holiness, and happiness. On this we are to 
fix our single eye, at all times, and in all places : for 
so did our Lord. This one thing we are to do ; for 
so did our fellow-servant Paul, after his example. 
JVhether we eat or drink, or whatever we do, we 
are to do all to the glory of God. In other words, 
we are to do nothing, but what directly or indirectly 
leads to holiness, which is his glory ; and to do e very 
such thing with this design, and in such a measure 
as may most promote it. 

" I am not mad, my dear friend, for asserting these 
to be the words of truth and soberness, neither are 
any of those mad, who, either in England or here, have 
hitherto attempted to follow me. I am, and must be an 
example to my flock ; not indeed in my prudential 
rules, but in some measure, (if, giving God the glory , 
I may dare to say so) in my spirit, and life, and con- 
versation. Yet all of them are, in your sense of the 
word, unlearned, and most of them of low under- 
standing, and still not one of them has been, as yet, 
entangled in any case of conscience, which was not 
solved. And as to the nice distinctions you speak 
of, it is you, my friend, it is the wise, the learned, 
the disputers of this world, who are lost in them, and 
bewildered more and more, the more they strive to 
extricate themselves. We have no need of nice dis- 
tinctions, for 1 advise all, — c Dispute with none.' I 
feed my brethren in Christ, as he giveth me power,, 
with the pure, unmixed milk of the word. And those 
who are as little children receive it, not as the wortfe 
of man ; but as the word of God . Some grow thereby,. 

F3 and ' 



( 54 ) 

and advance apace, in peace and holiness. They 
grieve, it is true, for those who did run well, but are 
now turned back ; and they fear for themselves, lest 
they also should be tempted ; yet, through the mercy 
of God, they despair not, but have still a good hope 
that they shall endure to the end. Not that this hope 
has any resemblance to enthusiasm, which is a hope 
to attain the end without the means. This they know 
is impossible, and therefore ground their hope on a 
constant, careful use of all the means. And if they 
keep in this way, with lowliness, patience, and meek- 
ness of resignation, they cannot carry the principle 
of pressing towards perfection too far. O may you 
and I carry it far enough ! Be fervent in spirit ! Re- 
joice evermore ! Pray without ceasing ! In every 
thing give thanks ! Do every thing in the name of 
the Lord Jesus ! Abound more and more in all ho- 
liness, and in zeal for every good word and work !" 

The account of his journey to Charles-Town, from* 
which place he embarked for England, contains such 
a striking and suitable close to his labours and dan- 
gers in America, that I shall give it in his own 
words. 

" Saturday, December 3. We came to Purrys- 
burg early in the morning, and endeavoured to pro- 
cure a guide to Port Royal. But none being to be 
had, we set out without one, an hour before sun-rise. 
After walking two or three hours, we met with an old 
man, who led us into a small path, near which was 
a line of blazed trees, (i. e. marked by cutting off part 
of the bark,) by following which, he said, we might 
easily come to Port Royal in fiv e or six hours. 

u We were four in all ; one of whom intended to 
go for England with me 5 the other two to settle m 

Carolina. 



( 55 ) 

Carolina. About eleven we came into a Iarg£ swamp, 
where we wandered about till near two. We then 
found another blaze, and pursued it, till it divided 
into two ; one of these we followed through an almost 
impassable thicket, a mile beyond which it ended. 
We made through the thicket again, and traced the 
other blaze till that ended too. It now grew toward 
sun-set, so we sat down faint and weary, having had 
no food all day, except a ginger-bread cake, which 
I had taken in my pocket. A third of this we had 
divided among us at noon ; another third we took 
now'; the rest we reserved for the morning ; but we 
had met with no water all the day. Thrusting a 
stick into the ground, and finding the end of it moist, 
two of our company fell a digging with their hands, 
and, at about three feet depth, found water. We 
thanked God, drank, and were refreshed. The night 
was sharp ; however there was no complaining among 
us; but after having commended ourselves to God, 
we lay down close together, and (1 at least) slept till 
near six in the morning. 

" Sunday, Dec. i. God renewing our strength, 
we arose neither faint nor weary, and resolved to make 
one trial more, to find a path to Port Royal. We 
steered due east ; but finding neither path nor blaze, 
and the woods growing thicker and thicker, we jud- 
ged it would be our best course to return, if we could, 
by the way we came. The day before, in the thick- 
est part of the woods, 1 had broke many young trees, 
I knew not why, as we walked along : these we found 
a great help in several places, where no path was to 
be seen ; and, between one and two, God brought us 
safe to Benjamin Arien's house, the old man we left 
the day before, 

"In 



( 56 > 

In the evening I read French prayers to a nu* 
merous family, a mile from Aden's ; one of whom 
undertook to guide us to Port Royal. In the morn* 
ing we set out. About sun-set. we asked our guide, 
If he knew where he was ? Who frankly answered, 
No. However, we pushed on till, about seven, we 
came to a plantation, and the next evening, after 
many difficulties and delays, we landed on Port 
Royal island. 

" Wednesday 7. We walked to Beau ford, where 
Mr. Jones, (the minister of Beaufort,) with whom I 
lodged during my short stay here, gave me a lively 
idea of the old English hospitality. On Thursday, 
Mr. Delamotte came; with whom, on Friday 9th, 
I took boat for Charles-Town. After a slow passage, 
by reason of contrary winds, and some conflict (our 
provisions falling short) with hunger as well as cold, 
we came thither early in f lic morning, on Tuesday 
the 13th. Here I expected trials of a different kind, 
and far more dangerous. For contempt and want 
are easy to be borne ; but who can bear respect and 
abundance ?" 

December 16. He parted with his faithful friend 
Mr. Delamotte, from whom he had been but a few 
days separate since their departure from England ; 
and oa the 22d, took leave of America, u after hav- 
ing preached the gospel," says he, u in Savannah, 
not as I ought, but as I was able, one year and near 
nine months. 5 ' 

In the beginning of the following May, Mr. White- 
field arrived at Savannah, w here he found some se- 
rious persons, the fruits of Mr. Wesley's ministry, 
glad to receive him. He had now an opportunity 
of inquiring upon the spot into the circumstances of 

the 



( 57 ) 

the late disputes, and bears testimony to the ill usage 
Mr. Wesley bad received ; bat adds, " be thought 
it most prudent not to repeat grievances.'' When he 
was at Charles-Town, Mr. Garden acquainted him 
with the ill treatment Mr. Wesley had met with, and 
assured him, that were the same arbitrary proceedings 
to commence against him, he would defend him with 
life and fortune. These testimonies of persons so 
respectable, and capable of knowing all the circum- 
stances of the affair, coincide with the statement here 
given; and with candid persons, must do away all 
suspicions, with regard to the integrity of Mr. Wes- 
ley's conduct. 

In the trials through which he had lately passed, 
the Lord had given Mr. Wesley abundant means of 
self-knowledge, and they were not lost upon him. 
He now felt more than ever, what he had subscribed 
to, at his ordination, that he was " far gone from 
original righleousness," and had fallen short of the 
glory of God, that glorious image of God, in which 
man was first created. He had weighed himself in 
the balance of the sanctuary, the "word of God ; and 
had attentively marked the lively, victorious faith 
of more experienced Christians. And January 8, 
1738, in the fulness of his heart, he w r rites thus : 

" By the most infallible of proofs, inward feeling, 
I am convinced, 

1. "Of unbelief :—having no such faith in Christ, 
as will prevent my heart from being troubled in a 
degree it could not be, if I believed in God, and 
rightly believed also in Him : 

2. " Of pride, throughout my life past, inasmuch 
as I thought I had, what I find I have not: 

3, « Of 



( 58 ) 

3. M Of gross irrecollection, inasmuch as in a storm 
I cry to God ; in a calm, not : 

4. " Of levity and luxuriancy of spirit, recurring 
"whenever (he pressure is taken off, and appearing by 
my speaking words not tending to edify ; but most,, 
by my manner of speaking of my enemies." 

u Lord, save, or I perish ! Save me, 

1. " By such a faith as implies peace in life, and 
in death. 

2. " By such humility, as may fill my heart from 
this hour for ever, with a piercing, uninterrupted 
sense, Nihil est quod hactenus feci,* having evidently 
built without a foundation. 

3. u By such a recollection as may enable me to 
cry unto, thee every moment, especially when all is 
calm. Give me faith, or I die; give me a lowly 
spirit ; otherwise let life be a burden to me. 

4. " By steadiness, seriousness, Xs t avo7^, sobriety of 
spirit, avoiding as fire every word that tencleth not to 
edifying, and never speaking of any who oppose me, 
or sin against God, without all my own sins set iu 
array before my face." 

" On Monday 9, and the following days," says he, 
u I reflected much on that vain desire, which had 
pursued me for so many years, of being in solitude, in 
order to be a Christian. I have now, thought I, so- 
litude enough. Bat am I therefore the nearer being 
a Christian ? Not if Jesus Christ be the model of 
Christianity. I doubt indeed I am much nearer that 
mystery of Satan, which some writers affect to call by 
that name. So near, that I had probably sunk wholly 
into it^ had not the great mercy of God just now 

* I ba*ve done nothing hitherto. 

thxowa 



( 59 ) 

thrown me upon reading St. Cyprian's works. c O 
my soul, come not thou into (heir secret ! Stand 
thou in the good old paths.' 

" Friday 13* We had a thorough storm, which 
obliged us to shut alt close, the sea breaking over the 
ship continually. I was at first afraid ; but cried to 
God, and was strengthened. Before ten I lay down, 
I bless God, without fear. About midnight we were 
awaked by a confused noise, of seas, and wind, and 
men's voices, the like to which I had never heard 
before. The sound of the sea breaking over, and 
against the sides of the ship, I could compare to 
nothing but large cannon, or American thunder. The 
rebounding, starting, quivering motion of the ship, 
much resembled what is said of earthquakes. The 
captain was upon deck in an instant. But his men 
could net hear what he said. It blew a proper hur- 
ricane ; which beginning at South-west, then went 
West, North-west, North, and, in a quarter of an 
hour, round by the East to the South-west point 
again. At the same time the sea running (as they 
term it) mountains high, and that from many different 
points at once ; the ship would not obey the helm ; nor 
indeed could tha steersman, through the violent rain, 
see the compass. So he was forced to let her run be- 
fore the wind, and in half an hour the stress of the 
storm was over. 

H Tuesday 2i. We spoke v/ith tw r o ships, out- 
ward bound, from whom we had the welcome news 
of our wanting but 160 leagues of the Land's-end. 
My mind was now Ml of thought ; part of which I 
wrote dow n as follows : 

M I went to America, to convert the Indians: but, 
oh ! Who shall convert me ? Who, what is lie that 

will 



( 60 ) 

tvill deliver me from this evil heart of unbelief? I 
have a fair summer-religion. I can talk well ; nay, 
and believe myself, while no danger is near : but let 
death look me in the face, and my spirit is troubled. 
Nor can I say, To die is gain ! 

c 1 have a sin of fear, that when I've spun 
< My last thread, I shall perish on the shore !* 

" I think, verily, if the gospel be true, I am safe : 
for I not only have given, and do give ^11 my goods 
to feed the poor; I not only give my body to be 
burned, drowned, or whatever God shall appoint for 
me ; but I follow after charity (though not as I ought, 
yet as I can) if haply I may attain it. I now believe 
the Gospel is true, 4 1 show my faith by my works/ 
by staking my all upon it. I would do so again and 
again a thousand times, if the choice were still to 
make. Whoever sees me, sees I would be a Chris- 
tian. Therefore, ' are my ways not like other men's 
ways.* Therefore I have been, I am, I am content 
to be, a by-word, a proverb of reproach. But in a 
storm I think, 4 What if the gospel be not true ? Then 
thou art of all men most foolish. For what hast thou 
given thy goods, thy ease, thy friends, thy reputation, 
thy country, thy life ? For what art thou wandering 
over the face of the earth ? A dream, a cunningly 
devised fable? O ! who will deliver me from this fear 
of death? What shall I do? Whither shall I flee from 
it ?' " 

A few days after he enlarges still more on the same 
subject. "It is now two years, and almost four 
months, since I left my native country, in order to 
teach the Georgian Indians tire nature of Christianity. 
But what have I learned myself in the mean time? 

§ Why, 



( 61 ) 

Why, (what I the least of all suspected,) that I who 
went to America to convert others, was never myself 
converted to God. / am not mad, though I thus 
speak ; but / speak the words of truth and soberness ; 
if haply some of those who still dream may awake 9 
and see, that as I am, so are they. — 

cc Are they read in Philosophy ? So was I. In 
ancient or modern Tongues? So was I also. Are 
they versed in the Science of Divinity? I too have 
studied it many years. Can they talk fluently upon 
spiritual things ? The very same could I do. Are 
they plenteous in Alms ? Behold I gave all my goods 
to feed the poor. Do they give of their labour as 
well as their substance ? I have laboured more abun- 
dantly than they all. Are they willing to suffer for 
their brethren ? I have thrown up my friends, re- 
putation, ease, country : I have put my life in my 
hand, wandering into strange lands : I have given 
my body to be devoured by the deep, parched up 
with heat, consumed by toil and weariness, or what- 
soever God shall please to bring upon me. But does 
all this, (be it more or less, it matters not,) make 
me acceptable (o God ? Does all I ever did or can^ 
Jcnow, say, give, do, or suffer, justify me in his sight ? 
Yea, or the constant zise^of all the means of grace ? 
(which nevertheless it is meet, right, and our bounden 
duty to use): Or, that 1 know nothing of tn?jself^ 
that I am, as touching outward, moral righteousness, 
blameless: Or, (to come closer yet.) the having a 
Rational Conviction of all the truths of Christianity ? 
Does all this give me a claim to the holy, divine 
character of a Christian? By no means. If the ora- 
cles of God are true, if we are still to abide by the 
Law and the Testimony; all these things, though 

G when 



( 62 ) 

when enabled by faith in Christ, they are holy, and 
just, and good, yet without it are dung and dross. 

K This then have I learned in the ends of the earth, 
that I am fallen short of the glory of God; that my 
whole heart is altogether corrupt and abominable^ 
and consequently my whole life, (seeing it cannot be, 
that an evil tree should bring forth good fruit :) That 
my own works, my own sufferings, my own righte- 
ousness, are so far from reconciling me to an offended 
God, so far from making any atonement for the least 
of those sins, (which are more in number than the 
hairs of my head.) that the most specious of them 
need an atonement themselves, or they cannot abide his 
righteous judgment : that having the sentence of death 
in my heart, and having nothing in or of myself, to 
plead, I have no hope, but that of being justified 
freely through the redemption that is in Jesus: I 
have no hope, but that, if I seek, I shall find Christ,, 
and be found in him not having my own righteous- 
ness , but that which is through the faith of Christ, 
the righteousness which is of God by faith. 

" If it be said, that I have faith, (for many such 
things have I heard, from many miserable comfort- 
ers,) I answer, So have the devils — a sort of faith ; 
but still they are strangers to the covenant of promise. 
So the Apostles had even at Cana in Galilee, when 
Jesus first manifested forth his glory ; even then they, 
in a sort, believed on him ; but they had not then the 
faith that overcometh the world. The faith I want is, 
* A sure trust and confidence in God, that through 
the merits of Christ, my sins are forgiven, and I re- 
conciled to the favour of God.' I want that faith 
- which S. Paul recommends to all the world, espe- 
cially in his Epistle to the Romans : that faith which 

enables 



C 03 ) 

enables every one that hath it to cry out, 4 1 live not ; 
but Christ liveth in me : and the life whicii I now 
live, I live by faith in the Son of God, who loved me, 
and gave himself for me.' I want that faith which 
none can have without knowing that he hath it, 
(I hough many imagine they have it, who have it 
not.) For whosoever hath it is freed from ike power 
of sin: lie is freed from fear, 6 having peace with 
God through Christ, and rejoicing in hope of the 
glory of God.' And he is freed from doubt, c having 
the love of God shed abroad in his heart, through the 
Holy Ghost, which is given unto him ; which Spirit 
ilself beareth witness with his spirit, that he is a child 
of God.' » 



SECTION III. 

OF HIS BECOMING ACQUAINTED WITH SOME EMINENT 
PERSONS OP THE MORAVIAN CHURCH, AND OF 
THE LIGHT HE RECEIVED THROUGH THEM CON- 
CERNING THE DOCTRINE OF SALVATION BY GRACE 
THROUGH FAITH. 

ON Sunday, January 59, they came within sight 
of the English shore ; and on the 3 1st, arrived in the 
Downs. On Wednesday, February 1, 1738, between 
four and five in the morning, Mr. Wesley landed at 
Deal ; where he was soon informed that Mr. White- 
field had sailed for America, the day before, in order 
to assist him. He read prayers and expounded a 
portion of Scripture at the inn, as he did also at other 
G 2 places 



( 04 ) 

places on the road, and on Friday 3, arrived in 
London, 

After waiting on General Oglethorpe, and on the 
Trustees for Georgia, he was invited to preach in 
several of the churches. He now began to be popu- 
lar, appearing in a new character, as a Missionary 
lately returned from preaching the Gospel to the 
Indians in America. The churches where he preached 
were crowded. This soon produced a complaint, that 
there w T as not room 66 for the best of the parish," and 
that objection, united to the offence that was given, 
by his plain heart-searching Sermons, produced in 
each place, at last, the following declaration : " Sir, 
jgu must preach here no more." 

On Tuesday, February 7, " A day," observes Mr. 
Wesley, u much to be remembered," he met Peter 
Bohler, and two other persons, belonging to the Mo- 
ravian Church, who were just landed from Germany. 
Having been already acquainted with some of the 
excellent of the earth, in that Church, he received 
them with the greatest cordiality. Sunday the 12th, 
he preached at St. Andrew's, Holborn, on " Though 
I give all my goods to feed the poor, and though I 
give my body to be burned, and have not Charity, 
(love,) it profit eth me nothing" On which he re- 
marks. " Oh hard sayings! who can bear them? 
Here too it seems I am to preach no more." 

On Friday 17, he set out for Oxford, where he 
was kindly received by Mr. Sarney, the only one 
now remaining there of many, who, at his embarking 
for America, were used to take sweet counsel toge- 
ther, and to rejoice in bearing the reproach of Christ. 
He had now much conversation with Peter Bohler, 
who had accompanied him to Oxford, upon the na- 
ture 



( G5 ) 

tare and fruits of Christian faith. Rat although he 
"was a sincere inquirer after truth, yet he made con- 
tinual objections to the doctrine advanced by his 
friend, which caused him to reply more than once : 
Mi j icitcr. mi frater, excoquendn est ista luaPhi- 
losophia.* 

Hitherto it is to be observed, he had endeavoured 
to reduce his religious principles to practice in the 
most scrupulous and rigorous manner, and yet had 
not- attained that victory over the evils of his own. 
heart, and that peace and happiness, which he saw 
the gospel promises. It seems as if he had always 
supposed that bodily austerities, and a religious re- 
gard to the duties he owed to God and man, would 
produce in him the Christian faith, and the true 
Christian temper. After about ten years of painful 
labour, his experience convinced him, that his views 
w ere not evangelical, that he had considered as causes^ 
tilings, which were only placed as the fruits of faith 
in the gospel economy ; and therefore, that he neither 
possessed saving iaith, nor had a right notion of it. 
Having observed, both at sea, and in xlnierica, that 
the Moravian brethren enjoyed a state of peace and 
comfort in their minds, to which he was almost wholly 
a stranger, he was well prepared to hear what these 
messengers of God had to say of faith as the means of 
obtaining it. He was determined that this convic- 
tion should be the result of knowledge, and therefore 
made continual objections to what Mr. Bolder said on 
the 'subject. We may observe, however, that ob- 
jections in such cases are seldom the result of just 

* My Brother, my Brother, that Philosophy of yonr's mcst be 
purged away a 

G 3 reasoning, 



( CO ) 

reasoning* but the mere effects of prejudice, which a 
previous system has produced in (lie mind. 

The reproach, which he formerly endured at Ox- 
ford, now again revived, and even as he walked 
through the squares of the Colleges, he was mocked 
and laughed ah Upon one of these occasions Mr. 
Bolder, perceiving Mr. Wesley was troubled at it 
chiefly for his sake, said with a smile, Mi f rater, non 
adhceret vestibus.* 

On the 20th, he returned to London, and the next 
day, at St. Helens, explained and applied, If any 
man will come after me, let him deny himself, and 
take up his cross daily, and follow me. And on the 
Sunday following, preached three times, at different 
Churches, but with great offence to some. He was 
now preparing to go to see his brother Samuel at 
Tiverton, when he received a message that his bro- 
ther Charles was dying of a pleurisy at Oxford, which 
obliged him to set out for that place immediately. At 
this time he renewed and wrote down the following 
resolutions. 

1. To use absolute openness and unreserve with 
those he should converse with. 2. To labour after 
continual seriousness, not willingly indulging him- 
self in any the least levity of behaviour. 3. To 
speak no word which does not tend to the glory of 
God. And, 4, to take no pleasure which does not 
tend to his glory, thanking God every moment for 
all lie took, and therefore rejecting every sort and 
degree of it, which he felt he could not so thank him 
in and for. Saturday 4. He found his brother at 
Oxford recovering from his pleurisy ; and with him 

* My Brother, it does not even stick to our clothes. 

Peter 



( 67 ) 

Peter Bolder : " By whom," says he, " in the hand 
of the great God, I was, on Sunday the 5th, clearly 
convinced of unbelief, of the want of that faith 
whereby alone we are saved" He afterwards added, 
" with the full Christian salvation." He was now 
fully convinced that his faith had hitherto been a 
faith in God, too much separated from an evangelical 
view of the promises of free justification, through the 
atonement and mediation of Christ alone ; which was 
the reason why he had been held in continual bond- 
age and fear. It immediately occurred to his mind, 
" Leave off preaching. How can you preach to 
others, who have not faith yourself ?" He consulted 
his friend Bolder , who said, " By no means. Preach 
faith till you have it, and then because you have it, 
you will preach it." 

Thursday the 24th," says he, " I met Peter Bohler 
again, who now amazed me more, by the account he 
gave of the fruits of Hying faith, the holiness and 
happiness which he affirmed to attend it. The next 
morning I began the Greek Testament again, resolved 
to abide by the law and the testimony, being con- 
fident, that God would hereby shew me whether this 
doctrine was of God." By this it appears how ex- 
ceedingly cautious he was, and what unremitting 
care and diligence he used, to prevent his being de- 
ceived in a matter of such moment to his own salva- 
tion, and the salvation of others. And when we con- 
sider, as Dr. Whitehead has observed, in that excel- 
lent Sermon, preached on the occasion of his death, 
" his qualifications for inquiring after truth, we shafl 
find that he possessed every requisite to examine a 
subject, that could expect or wish a man to have; 
a strong natural understanding, highly cultivated, 
6 audi 



( 68 ) 

and well stored with the knowledge of languages, and 
of Various arts and sciences. - He had a reverence for 
God; he was conscientious in all his ways, and intent 
upon discovering the truth/' especially in every mat- 
ter which he judged to be important. And it evi- 
dently appears, that he had firmness and resolution 
to embrace truth, wherever he found it, however un- 
fashionable it might appear. 

This certainly is not the case with all men of learn- 
ing. Many persuade themselves that they are s< arch- 
ing after truth ; but if they meet with it dressed in a 
different form, to that under which they have been 
accustomed to consider it, they are ashamed of it. 
This cannot be said of Mr. Wesley ; cautious in his 
inquiries, he sought truth from the love of it ; and 
wherever he found if, had firmness to embrace it; and 
publicly avow it. Now here he tells us, that, " after 
conversing with people of experience, he sat down 
and read his Greek Testament over, with a view to 
the grand and leading doctrine of justification ; he 
could not be satisfied with any thing less than this ; 
he proceeded upon conviction in every step he took. 
And let me ask, if any man cculd proceed with mpre 
caution, or take wiser methods to guard against error, 
in a matter of such importance to his own comfort 
and happiness, and to the peace and comfort of 
others ?" 

Hitherto, it appears, he had confined himself to 
Forms of Prayer, and chiefly those of the Church of 
England, when he prayed in public : using at their 
little meetings, one or two Collects, before^ and after 
expounding the Scriptures. But, about this time, he 
began to pray extempore* 

" March 



C 69 ) 

March 27. Mr. Kinchin went with him to the 
Castle, where, after reading prayers, and preaching 
on, It is appointed unto men once to u "We 
prayed," says he, u with the condemned man, first, 
in several Forms of Prayer, and then, in such words 
as were given us in that hour. He kneeled down in 
much heaviness and confusion, having no rest in his 
bones by reason of his sins. After a space he rose 
up, and eagerly said, I am now ready to die, — 
/ know Christ has taken away my sins, and there h 
no more condemnation for me. The same composed 
cheerfulness he shewed, when he was carried to ex- 
ecution : and in his last moments he was the same, 
enjoying a perfect peace, in confidence that he was 
accepted in the Beloved" Mr. Wesley again ob- 
serves, that on Saturday, April 1, being at Mr. Fox's 
Society, he found his heart so full, that he could not 
confine himself to the Forms of Prayer that they were 
accustomed to use there. u Neither," says he, " do 
I purpose to be confined to them any more ; but to 
pray indifferently, with a form or without, as I may 
find suitable to particular occasions." 

Saturday, April 21. He met Peter Bohler once 
more. " I had now," says he, " no objection to 
what he said of the nature of Faith, viz. that it is, 
(to use the words of our Church) 6 A sure trust and 
confidence which a man hath in God that through 
the merits of Christ, his sins are forgiven, and he is 
reconciled to the favour of God.' Neither could I 
deny either the happiness or holiness which he de- 
scribed as the fruits of this living faith. The Spirit 
itself beareth witness with our spirit, that we are the 
children of God ; and, He thai belivethhath the wit- 
ness in himself fully convinced me of the former : As 

Whosoever 



( 70 ) 

Whosoever is bom of GW, doth not commit sin / and 
Whosoever believeth is born of God, did of the kilter. 
But I could not comprehend what he spake of an 
instantaneous zoorlx. I could not conceive how thia 
faith should be given in a moment : how a man could 
at once be thus turned from darkness unto light, from 
sin and misery to righteousness and joy in the Holy 
Ghost. I searched the Scriptures again, touching 
this very thing, particularly the Acts of the Apostles. 
But, to my utter astonishment, I found scarce any 
instances there of any other than instantaneous con- 
versions ; scarce any so slow as. that of St. Paul. 

" I had but one retreat left, viz. i Thus, I grant, 
God wrought in the first ages of Christianity : but 
the times are changed. What reason have I to be- 
lieve he works in the same manner now !' But on Sun- 
day 22, I was beat out of this retreat too, by the con- 
curring evidence of several living witnesses ; who 
testified, God had thus wrought in themselves ; giving 
them in a moment, such a faith in the blood of his 
Son, as translated them out of darkness into light, out 
of sin and fear into holiness and happiness. Here 
ended my disputing. I could now only cry out, 
^Lord, help thou my unbelief S " 

Here again, we may trace the marks of a great 
and liberal mind ; when he knew the truth he em- 
braced it, though it condemned him. This is not 
the case with all : how many see the truth and shrink 
from it : he, on the contrary, embraced it, though he 
knew the profession of it would expose him to ridi- 
cule, contempt, and reproach. Is it possible for any 
man to give a stronger proof than this, that he acts 
from conviction ; and from a love of (what he con- 
ceives to be) the truth ? Had all these who have 

read 



( 71 ) 

read Mr. AYesIey's writings, or heard liim preach, 
acted with (he same sincerity and firmness that he 
did, the number of converts would have been much 
greater, than we havfe yet seen it. 

He now began to declare the faith as it is in Jesus , 
a doctrine which those that were convinced of sin 
gladly received. A day or two after, he was much 
confirmed in the truth, by hearing the experience 
of Mr. Hutchens of Pembroke College, and Mr. Fox : 
" Two living witnesses," says he, w that God can, 
at least, if he does not always, give that faith, whereof 
cometh salvation, in a moment." 

May 1. They began to form themselves into a 
Society, which met in Fetter-Lane. This has been 
called the' first Methodist Society in London. Mr. 
Wesley distinguishes the origin of Methodism into 
three different periods. " Thefrst rise of Metho- 
dism/' says he, " was in November, 1729, when four 
of us^met together at Oxford. The second was at 
Savannah, in April, 1736, when twenty or thirty 
persons met at my house. The last was at London 
on this day, when forty or fifty of us agreed to meet 
together every Wednesday evening, in order to free 
conversation, begun and ended with singing and 
prayer." The Rules of the Society now formed, 
were printed under the title of. Orders of a Religious 
Society, meeting in Fetter-Lane, in obedience to the 
command of God by St. James, and by the advice of 
Peter Bolder. It was then agreed, 

J. u That they would meet together once a week, 
to confess their faults one to another, and to pray one 
for another that they might be healed. 

2. " That the persons so meeting should be di- 
vided into several Bands 5 or little companies, none 

of 



( 72 ) 

of tliem consisting of fewer than five, or of more 
than ten persons. 

3. " That every one in order should speak as 
freely, plainly, and concisely as- he could, the real 
state of his heart, with his several temptations and 
deliverances, since the last time of meeting. 

4. " That all the Bands should have a Conference 
at eight, every Wednesday evening, begun and ended 
with singing and prayer. 

5. u That any who desired to be admitted into 
this society should be asked, What are your reasons 
for desiring this ? Will you be intirely open, using 
no kind of reserve ? Have you any objection to any 
of our orders ? (which were then read.) 

6. " That w r hcn any new member was proposed, 
every one present should speak clearly and freely 
whatever objection he had to him. 

7. " That those against whom no reasonable ob- 
jection appeared, should be, in order for their trial, 
formed into one or more distinct bands, and some 
person agreed on to assist them. 

8. u That after two months' trial, if no objection 
then appeared, they should be admitted into the 
Society. 

9. u That every fourth Saturday should be ob- 
served, as a day of general intercession. 

10. " That, on the Sunday seven-night following, 
should be a general love-feast, from seven till ten in 
the evening. 

11. " That no particular member should be al- 
lowed to act in any thing, contrary to any order of 
the society : and that, if any persons, aftar being 
thrice admonished, did not conform, thereto, they 
should not be any longer esteemed as members." 

The 



( W ) 

The return of his brother's illness had obliged Mr. 
Wesley to hasten to London. In the evening of this 
day, (May 1,) he found him better as to his health 
than he expected : but strongly averse from, what 
he called, the "new faith. " On the Wednesday 
following, however, after a long and particular con- 
versation with Peter Bohler, " it pleased God," says 
Mr, Wesley, " to open his eyes, so that he also saw 
clearly what is the nature of that one, true living 
faith, whereby alone through grace we are saved." 

The next day Peter Bohler left London in order to 
embark for America. Upon this occasion, Mr. Wes- 
ley remarks, in the fulness of his heart, " Oh what 
a work hath God begun since his coming to England ! 
such an one as shall never come to an end, fill heaven 
and earth shall pass away." There were now, indeed, 
several witnesses to the truth which he had spoken, 
whose testimony mightily encouraged others to come 
to the throne of grace, that they also might be par- 
takers of like precious faith. 

Wednesday 10, Mr. Stonehouse, vicar of Isling- 
ton, was convinced of the truth as it is in Jesus, 
" From this time, till Saturday 13," says Mr. Wes- 
ley, " I was sorrowful and very heavy. Yet I was 
a little refreshed by Peter Bohler's letter, a transla- 
tion of which I here insert." 

" I love you greatly, and think much of you in my 
journey, wishing and praying that the tender mercies 
of Jesus Christ the crucified, whose bowels were 
toward you more than six thousand years ago, may 
be manifested to your soul : that you may taste and 
then see, how exceedingly the Son of God has loved 
you, and loves you still ; and that so you may con- 
tinually trust in him, and feel hU life in yourself. 

H Beware 



( n ) 

Beware of Unbelief ; and if you have not conquered 
it yet, see that your conquer it this very day, through 
the blood of Jesus Christ. Delay not, I beseech you, 
to believe in your Jesus Christ; but so put him in 
mind of his promises to poor sinners, that he may not 
be able to refrain from doing for you what he hath 
done for so many others. O how great, how inex- 
pressible, how unexhausted is his love ! Surely he 
is now ready to help ; and nothing can offend him 
but our Unbelief. — 

" The Lord bless you ! Abide in faith, love, teach- 
ing, the communion of saints ; and briefly, in all 
which we have in the New Testament. 

" I am, your unworthy Brother, 
" Peter Bohler." 

"Whenever Mr. Wesley was now invited to preach 
in the Churches, he boldly offered to all a free Sal- 
vation through faith in the blood of Christ. This he 
did, Sunday, May 14, at St. Ann's, Aldersgate, in 
the morning, and at the Savoy Chapel in the after- 
noon. " I was quickly apprized,' 7 says he, " that at 
St. Ann's likewise I am to preach no more." To 
illustrate the reason of the offence which this doctrine 
gave, he has inserted in his Journal, part of a letter 
written by Mr. Gambold to Mr. Charles Wesley, a 
little after this time. This letter abounds with fine 
thoughts on this subject, and contains some excellent 
advice : it is as follows. 

" I have seen upon this occasion, more than ever I 
could have imagined, how intolerable the doctrine of 
Faith is to the mind of man ; and how peculiarly in* 
tolerable to religious men. One may say the most 
unchristian things, even down to deism; the most 
enthusiastic things, so they proceed but upon mental 

raptures, 



( 75 ) 

raptures, lights, and unions ; the most severe things, 
even the whole rigour of ascetick mortification ; and 
all this Will be forgiven. But if you speak of faith 
in such a manner as makes Christ a Saviour to the 
utmost, a most universal help and refuge ; in such a 
manner as takes away glorying, bat adds happiness 
to wretched man ; as discovers a greater pollution in 
the best of us, than we could before acknowledge, 
but brings a greater deliverance from it than we could 
before expect : if any one offer to talk at this rate, he 
will be heard with (he same abhorrence, as if he 
was going to rob mankind of their salvation, their 
mediator, or their hopes of forgiveness. I am per- 
suaded that a Montanist or a Novation, who, from 
the height of his purity, shouLd look down with con- 
tempt upon poor sinners, and exclude them from all 
mercy, would not be thought such an overthrower of 
the gospel, as he who should learn from the author of 
it, to be a friend of publicans and sinners, and to sit 
down upon the level with them, as soon as they begin 
4o repent. 

M But this is not to be wondered at. For all re* 
ligious people have a quantity of righteousness, ac- 
quired by much painful exercise, and formed at last 
into current habits ; which is their wealth, both for 
this world and the next. Now, all other schemes of 
religion are either so complaisant, as to tell them, 
they are very rich and have enough to triumph in 5 
or else only a little rough, but friendly in the main, 
by telling them, their riches are not yet sufficient, but 
by such arts of self denial, and mental refinement, 
they may enlarge their stock. But the doctrine of 
Faith is a downright robber. It takes away all this 
wealth, and only tells us, it is deposited for us with 

H 2 some 



( 76) 

some body else, upon whose bounty we must live 
like mere beggars. Indeed, they that are truly beg- 
gars, vile and filthy sinners till very lately, may stoop 
to live in this dependent condition : it suits them 
well enough. But they who have long distinguished 
themselves from the herd of vicious wretches, or 
have even gone beyond moral men ; for them to be 
told, that they are but the same needy, impotent, in- 
significent vessels of mercy with the others : this is 
more shocking to reason than transubstantiation. For 
reason had rather resign its pretensions to judge what 
is bread or flesh, than have this honour wrested from 
it, to be the architect of virtue and righteousness. 
But where am I running? My design was only to 
give you warning, that wherever you go, this foolish" 
ness of preaching will alienate hearts from you, and 
open mouths against you." 

He was further encouraged on the 19th, by receiv- 
ing intelHgence that his brother was made a partaker 
of living faith, and that, although he had had a se- 
cond return of his pleurisy, his bodily strength had 
returned from that hour. "Who," observes Mr. 
Wesley, on this occasion, " is so great a God, as our 
God ?" 

Mr. Wesley now hungered and thirsted more and 
more after righteousness, even the righteousness which 
is of God by faith. He saw the promise of justifi- 
cation and life, was the free gift of God through 
Jesus Christ. The nearer he approached to the en- 
joyment of it, the more distinctly he perceived, and 
more strongly felt his own sinfulness, guilt, and help- 
lessness, which he thus expressed in a letter to a 
friend. 

" O why 



( 77 ) 

€C O why is it, that so great, so wise, so holy a 
God, will use such an instrument as I ? Lord, let 
the dead bury their dead ! But wilt thou send the 
dead to raise the dead ? Yea, thou sendest whom 
thou wilt send, and shewest mercy by whom thou 
thou wilt shew mercy ! Amen ! Be it then accord- 
ing to thy will ! If thou speak the word, Judas shall 
cast out devils. — 

" I feel what you say, (although not enough,) for 
I am under the same condemnation. I see that the 
whole law of God is holy, just, and good. I know 
every thought, every temper of my soul ought to 
bear God's image and superscription. But how am 
I fallen from the glory of God ! I feel that I am sold 
under sin. I know that I too deserve nothing but 
wrath, being full of all abominations : and having 
no good thing in me, to atone for them, or to remove 
the wrath of God. All my works, my righteousness, 
my prayers need an atonement for themselves. So 
that my mouth is stopped. I have nothing to plead. 
God is holy, I am unholy. God is a consuming 
fire. I am altogether a sinner, meet to be con- 
sumed. 

" Yet, I hear a voice (and is it not the voice of 
God?) saying, ' Believe, and thou shall be saved. He 
that belie vet b, is passed from death unto life. God so 
loved the world that he gave his only begotton Son,, 
that whosoever believeth on him, should not perish^ 
but have everlasting life.' 

" O let no one deceive us by vain words, as if we 
had already attained this faith ! By its fruits we shall 
know. Do we already feel peace with God, and joy 
in the Holyfihost? Does his Spirit hear witness xith 
113 our 



(78 ) 

our spirits, that we are the children of God? Alas ! 
with mine he does not. Nor, I fear, with your's. O 
thou Saviour of men, save us from trusting in any 
thing but Thee ! Draw us after thee ! Let us be 
emptied of ourselves, and then fill us with all peace 
and joy in believing, and let nothing separate us from 
thy love, in time or in eternity! 

" What occurred on Wednesday 24, says he, I 
think best to relate at large, after premising what 
may make it the better understood. Let him that 
cannot receive it, ask of the Father of Lights, that he 
would give more light to him and me. 

1. " I believe till I was about ten years old, I had 
not sinned away that Washing of the Holy Ghost 
which was given me in Baptism, having been strictly 
educated and carefully taught, that I could only be 
saved by universal obedience, by keeping all the com- 
mandments of God; in the meaning ctf which I was 
diligently instructed. And those instructions, so far 
as they respected outward duties and sins, I gladly 
received and often thought of. But all that was said 
to me of inward obedience, or holiness, I neither un- 
derstood nor remembered. So that I was indeed as ig- 
norant of the true meaning of the law, as I was of the 
gospel of Christ. 

2. u The next six or seven years were spent at 
school : where outward restraints being removed, I 
was much more negligent than before, even of out- 
ward duties, and almost continually guilty of outward 
sins, which I knew to be such, although they were 
not scandalous in the eye of the world. However, I 
still read the Scriptures, and said my prayers morn- 
ing and evening. And what I now hoped to be saved 
by, was,. 1. Not being so bad as other people. 2. 

Having 



( 79 ) 

Having still a kindness for religion. And, 3. Read* 
ing the Bible, going to Church, and saying my 
Prayers. 

3. u Being removed to the University, for five 
years, I still said my prayers both in public and in 
private, and read, with the Scriptures, several other 
books of religion, especially comments on the New 
Testament. Yet, I had not, all this while, so much 
as a notion of inward holiness ; nay, went on ha- 
bitually, and (for the most part) very contentedly in 
some or other known sin : indeed with some intermis- 
sions and short struggles, especially before and after 
the Holy Communion, which I was obliged to re- 
ceive thrice a year. I cannot well tell what I hoped 
to be saved by now, when 1 was continually sinning 
against that little light I had : unless by those tran- 
sient fits of what many Divines taught me to call 
Repentance. 

4. u When I was about twenty-two, my father 
pressed me to enter into Holy Orders. At the same 
time the Providence of God directing me to Kempis r s 
Christian Pattern, I began to see, that true Religion 
is seated in the heart, and that God's law extends 
to all our thoughts as well as words and actions. I 
was, however, very angry at Kempis, for being too 
strict, though I read him only in Dean Stanhope's 
Translation. Yet I had frequently much sensible 
comfort in reading him, such as I was an utter stran- 
er to before : and meeting likewise with a religious 
friend, which I had never had till now, I began to 
alter the whole form of my conversation, and to set 
in earnest upon a New Life. I set apart an hour or 
two a day for religious retirement; I communicated 
every week, I watched against all sin, whether in 

•word 



t 

(80 ) 

word or deed. I began to aim at, and pray for in* 
ward holiness. So now, doing so much, and living so 
good a life, I doubted not but I was a good Chris- 
tian. 

5. " Removing soon after to another College, I 
executed a resolution, which I was before convinced 
was of the utmost importance ; shaking off at once all 
my trifling acquaintance. I began to see more and 
more the value of time. I applied myself closer to 
study. I watched more carefully against actual sins : 
I advised others to be religious, according to that 
scheme of religion, by which I modelled my own 
life. But meeting now with Mr. Law's Christian 
Perfection, and Serious Call, (although I was much 
offended at many parts of both, yet) they convinced 
me, more than ever, of the exceeding height, and 
breadth, and depth of the LaAV of God. The 
light flowed in so mightily upon my soul, that every 
thing appeared in a new view. I cried to God for 
help, and resolved not to prolong the time of obeying 
him as I had never done before. And by my con- 
tinual endeavour to keep his whole Lam, inward and 
outward, to the utmost of my power, I was per- 
suaded, that I should be accepted of him,* and that 
I was even then in a state of salvation. 

G. " In 1730, I began visiting the prisons, assist- 
ing the poor and mck 'm the town, and doing what 
other good I could, by my presence or my little for- 
tune, to the bodies and souls of all men. To this end 
I abridged myself of all superfluities, and of many 
that are called necessaries of life. 1 soon became 
a by-word for so doing, and I rejoiced hat my name 
was cast out as eviL The next spring I began ob«* 
serving the Wednesday md Friday Fasts, commonly 

observed 



C 81 ) 

observed in the ancient church ; tasting no food till 
three in the afternoon. And now I knew not how to 
go any further. I diligently strove against all sin. 
I omitted no sort of self-denial which I thought law- 
ful. I carefully used, both in public and in private, all 
the means of grace at all opportunities. I omitted 
no occasion of doing good. I for that reason suf- 
fered evil. And all this I knew to be nothing, un- 
less as it was directed toward inward holiness. Ac- 
cordingly this, the image of God, was what I aimed 
at in all, by doing his will, not my own. Yet when, 
after continuing some years in this course, I appre- 
hended myself to be near death, I could not find that 
all this gave me any comfort, or any assurance of 
acceptance with God. At this I was then not a little 
surprised ; not considering that other foundation can 
no man lay, than that which is laid by God, even 
Christ Jesus. 

7. " Soon after, a contemplative man convinced me 
still more than I was convinced before, that outward 
works are nothing, being alone: and in several con- 
versations instructed me, how to pursue inward ho- 
liness, or a union of the soul with God. But even 
of his instructions (though I then received them as 
the word of God) I cannot but now observe, I. That 
he spoke so incautiously against trusting in outward 
works^ that he discouraged me from doing them at 
all. 2. That he recommended, (as it were, to supply 
what was wanting in them) mental prayer , and the 
like exercises, as the most effectual means of purify- 
ing the soul, and uniting it with God. Now these 
were, in truth, as much my own works as visiting the 
sick, or clothing the naked, and the union with God 

thus 



( 82 ) 

thus pursued, was as really my own righteousness, 
as any I bad before pursued, under another name. 

8. " In this refined way of trusting to my own 
works, and my own righteousness, (so zealously in- 
culcated by the mystic writers) I dragged on heavily, 
finding no comfort or help therein, till the time of my 
leaving England. On shipboard, however, I was 
again active in outward works : where it pleased 
God, of his free mercy, to give me twenty-six of the 
Moravian brethren for companions, who endeavoured 
to shew me a more excellent way. But I understood 
it not at first. I was too learned, and too wise. So 
that it seemed foolishness unto me. And I continued 
preaching arid following after, and trusting in that 
righteousness, whereby no flesh can be justified. 

9, 64 All the time I was at Savannah, I was thus 
heating the air. Being ignorant of the righteousness 
of God, which, by a living faith in Christ, bringeth 
salvation to every one that bclie~ceth y I sought to 
establish my own righteousness, and so laboured in 
the fire ail my days. I was now, properly under the 
Law ; I knew that, 'the Law of God was spiritual;' 
' I consented to it, that it was good. Yea, I delighted 
in it after the inner man.' Yet I was 4 carnal, sold 
under sin.' Every day I was constrained to cry out, 
6 What I do I allow not; for what I would, I do not, 
but what I hate, that J do. To will is indeed present 
with me ; but how to perform that which is good, I 
find not. For the good which 1 would, I do not ; 
but the evil which I would not, that I do. I find a 
law, that when I would do good, evil is present with 
me : even the law in my members warring against the 
law of my mind, and still bringing me into captivity 
to the law of sin.* 

10- « In 



( 83 ) 

10. " In this state, 1 was indeed fighting continu- 
ally, but not conquering. Before, I had willingly- 
served sin ; now it was unwillingly, but still I served 
it. I fell, and rose, and fell again. Sometimes I was 
overcome, and in heaviness. Sometimes I overcame, 
and was in joy. For, as in the former state, I had 
some foretastes of the terrors of the law, so had I in 
this of the comforts of the gospel. During this whole 
struggle between nature and grace, (which had now 
continued above ten years) I had many remarkable 
returns to prayer, especially when I was in trouble : 
I had many sensible comforts, which are indeed no 
other than short anticipations of the life of faith. But 
I was still under the Law, not under Grace, (the state 
in which most who are called christians are content 
to live and die.) For I was only striving with, not 
freed from the guilt and power of sin, neither had I 
the witness of the Spirit with my spirit. And indeed 
I could not : for, I sought it not by faith, but, as it 
were, by the works of the Law. 

11. "In my return to England, January 1738, be- 
ing in imminent danger of death, and very uneasy on 
that account, I was strongly convinced, that the cause 
of that uneasiness was unbelief, and that the gaining 
a true, living faith, was the one thing needful for 
me. But still I fixed not this faith on its right ob- 
ject: I meant only faith in God, not faith in or 
through Christ. Again, I knew not that I was wholly 
mid of this faith: but only thought, / had not 
enough of it. So that when Peter Bolder, whom God 
prepared for me as soon as I came to London, affirmed 
of true faith in Christ, (which is but one) that it had 
those two fruits inseparably attending it, 4 dominion 
over sin, and constant peace from a sense of forgive- 
ness,' 



( 84 ) 

ness,' I was quite amazed, and looked upon it as a 
new Gospel. If this were so, it was clear$ I had not 
faith. But I was not willing to be convinced of 
this. Therefore I disputed with all my might, and 
laboured to prove, that faith may be where these are 
not ; especially where the sense of forgiveness is not. 
For all (he scriptures relating to this, I had been 
long since taught to construe away, and to call all 
Presbyterians who spoke otherwise. 

12. 66 When I met Peter Bohler again, he con- 
sented to put the dispute upon the issue which I de- 
sired, viz. Scripture and Experience. I first consulted 
the Scripture. But when I set aside the glosses of 
men, and simply considered the words of God, com- 
paring them together, and endeavouring to illustrate 
the obscure by the plainer passages, I found they all 
made against me, and was forced to retreat to my last 
hold, 6 That experience would never agree with the 
literal interpretation of those scriptures. Nor could 
I therefore allow it to be true, till I found some living 
witnesses of it.' He replied, 6 He could shew me such 
at any time ; if I desired it, the next day.' And ac- 
cordingly the next day, he came again with three 
others, all of whom testified, of their own personal 
experience, that a true living faith in Christ, is in- 
separable from a sense of pardon for all past, and 
freedom from the power of all present sins. They 
aclded, with one mouth, that this faith was the gift, 
the free gilt of God, and that he would surely bestow 
it upon every soul, who earnestly and perseveringly 
sought it. I was now fully convinced. And, by the 
grace of God, I resolved to seek it unto the end : 1. 
By absolutely renouncing all dependence, in whole 
or in part, upon my own works or righteousness, on 
3 which 



(85 ) 

which I had really grounded my hope of salvation, 
though I knew it not, from my youth up. 2. By 
adding to a constant use of all the other means of 
grace, continual prayer for this very thing, justify- 
ing, saving faith, a full reliance on the blood of Christ 
shed for me; a trust in him, as my Christ, my sole 
justification, sanctification, and redemption. 

15. " I continued thus to seek it, (though with 
strange indifference, dulness, and coldness, and un- 
usually frequent relapses into sin) till Wednesday, 
May 21. I think it was about five this morning, that 
1 opened my Testament on these words, T<* ^yttrtd 

xoivyivoi (pulsus, ' There are given unto us exceeding 
great and precious promises, that by these ye should 
be partakers of the divine nature,' 2 Pet. i. 4. Just 
as I went out, I opened it again on those words, 
6 Thou art not far from the kingdom of God.' In 
the afternoon I was asked to go to St. Paul's. The 
Anthem was, ' Out of the deep have I called unto 
thee, O Lord : Lord, hear my voice. O let thine 
ears consider well the voice of my complaint. If 
thou, Lord, wilt be extreme to mark what is done 
amiss, O Lord, who may abide it ? But there is 
mercy with thee; therefore, thou shalt be feared. O 
Israel, trust in the Lord. For with the Lord there is 
mercy, and with him is plenteous redemption. And 
he shall redeem Israel from all his sins.' 

14*. " In the evening I went very unwillingly to a 
Society in Aldersgate-Streef, where one was reading 
Luther's Preface to the Epistle to the Romans.— 
About a quarter before nine, while lie was describing 
the change which God works in the heart through 
faith in Christ, I felt my heart strangely warmed. I 

I ' felt 



( So ) 

felt I did trust in Christ, Christ alone for salvation. 
And an assurance was given me, That he had taken 
away my sins, even mine, and saved me from the 
law of sin and death." 

His soul now magnified the Lord, and his spirit 
rejoiced in God his Saviour: because he was a Son, 
God sent forth the Spirit of his Son into his hearty 
crying, Abba Father: the Spirit itself frearing wit* 
ness with his spirit that he was a child of God. The 
love of God was shed abroad in his heart, by the 
Holy Ghost given to him, and he rejoiced in God y 
1)7/ whom he had now received the atonement. 

Now that he was a child of God, he brought forth 
the fruit of the Spirit : as soon as he was thus enabled 
to love God, he loved every child of man. " Imme- 
diately," says he, " I began to pray, with all my 
might, for those who had in a most especial manner 
despitefully used and persecuted me." And in this 
thankful, loving, happy frame of mind, he continued, 
believing in God, and zealous of good works. 

His heart was now enlarged to declare, as he never 
had before, the loving-kindness of the Lord. It was 
his meat and drink, to do his holy and acceptable 
will. The word of God dwelt richly in him, and 
was in his mouth, as a sharp two-edged sword to the 
wicked, but to those who felt the anguish of a wounded 
spirit, who had turned at God's reproof, he was an 
able minister of the New Testament, holding forth 
the Word of Life, that they also might rejoice in 
God, their Saviour.^ 

But he also experienced, what it was to be weak in 
this faith, as well as, afterwards, to be strong in the 
Lord, and in the power of his might. He was often 
in heaviness through manifold temptations. Some- 
times 



( 87 ) 

times fear came suddenly upon him : fear that he had 
deceived himself, and stopped short of that grace of 
God which he had sought for. At other times, let- 
ters, which he received from injudicious persons, 
concerning the Nezo Birth, and the fruits of Christian 
faith, troubled him. Few helped, and many strove, 
(most of them ignorant] y) to hi nder : to cause him to 
cast away that confidence, which hath great recom- 
pence of reward. 

But the Lord, who had brought him up out of the 
horrible ] it of guilt and unbelief, suffered not his 
tender new-born spirit to faint before him. He often 
lifted up his head with joy, and girded him with 
strength. 

Under these various exercises of mind, he deter- 
mined to retire for a short time to Germany. <; I 
had fully purposed," says he, u before 1 left Geor- 
gia, so to do, if it should please God to bring me 
back to Europe. And I now clearly saw the time 
was come. My weak mind could not bear to be 
thus sawn asunder. And I hoped the conversing with 
those holy men, who were themselves living witnesses 
of the full power of faith, and yet able to bear with 
these that were weak, would be a means, under God, 
of so establishing my soul, that I might go on from 
faith to faith, and from strength to strength." 

Accordingly, having taken leave of his mother, 
he embarked at Gravesend, accompanied by Mr. Ing- 
ham, and on Thursday morning, June 15th, landed 
at Rotterdam. 

On his journey through Holland and Germany, 
he conversed with, and was hospitably entertained by 
many, who were happy partakers of the faith of the 
gospel, especially at Marienbourn, where he first con- 
1 2 versed 



( 88 ) 

versed with Count Zinzendorf, Count de Solmes, and 
other eminent persons ; and with a large company of 
witnesses of the power of true religion. From this 
place he wrote a letter to his brother Samuel, of which 
the following is an extract. 

c ? God has given me at length the desire of my 
heart. I am with a Church whose conversation is in 
heaven, in whom is the mind that was in Christ, and 
who so walk as he walked. As they have all one 
Lord, and one faith, so they are all partakers of one 
spirit, the spirit of meekness and love, which uni- 
formly and continually animates all their conversa- 
tion. O how high and holy a thing is Christianity ! 
And how widely different from that which is so called, 
though it neither purifies the heart, nor renews the 
life, after the image of our blessed Redeemer." 

July 19, Mr. Wesley left Marienbourn, and, Au- 
gust 1, arrived at Hernhuth. Here he stayed a fort- 
night ; during which time he had frequent opportu- 
nities of conversing with the most experienced of the 
Brethren in that place ; of hearing several of them 
preach, and of acquainting himself with their whole 
economy. " I would gladly," says he, "have spent 
my life here; but my Master calling me to labour in 
another part of his vineyard, on Monday, August the 
14th, I was constrained to take my leave of this 
happy place. Oh! when shall this Christianity 
cover the earth, as the waters cover the seal" He 
adds, in another place, " I was exceedingly com- 
forted and strengthened by the conversation of this 
lovely people, and returned to England more fully 
determined to spend my life, in testifying the gospel 
of the grace of God." 



SECTION 



( 89 ) 



SECTION IV. 

OF THE STEPS WHEREBY HE WAS LED TO INTRO- 
DUCE ITINERANT AND FIELD-PREACHING, AND 
OF THE SUCCESS OF HIS LABOURS AMONG THE 

s COLLIERS OF KINGSWOOD. 

SEPTEMBER 16, 1739. He arrived again in 
London, having no intention, but to preach the gos- 
pel in the churches; and accordingly, wherever he 
was invited, he boldly declared, by grace^ ye are 
saved through faith. This doctrine branched into 
all its parts, was opposed by most of the Clergy : and 
in most places, the genteel parts of the congregation 
were offended at the crowds that followed him, so 
that most of the churches were soon shut against 
him. 

But as he had the will, so the providence of God 
afforded him the means of testifying the Gospel. 
His own little Society was now increased to thirty- 
two persons : and many other religious communities, 
in various parts of the town, received him gladly. 
Newgate was not yet shut against him. He made 
excursions into the country, visited Oxford, and 
preached to the prisoners in the Castle. Being thus,, 
to use St. Paul's words, Instant in season, and out of 
season, embracing every opportunity that offered^, 
of publicly declaring the truth, in every company,, 
and to every individual, with whom he conversed; 
it could not be but many reports would be spread 
concerning him in every place. The effect, as of 
old, was 5 " Some said, He is a good man ; and others* 
13 said^ 



( 90 ) 

said, Nay ; but he decciveth the people : and the 
multitude was divided. " 

The points he chiefly insisted on, were four : First> 
that orthodoxy is, at best, but a very slender part of 
religion : that neither does religion consist in nega- 
tives, in bare harmlessness of any kind ; nor merely 
in externals , doing good, or using the means of 
grace ; in works of piety, (so called) or of charity ; 
that it is nothing short of, or different from. The 
mind that was in Christ, the image of God, stamped 
upon the heart, inward righteousness, attended with 
the peace of God, and joy in the Holy Ghost. Se- 
condly, That the only way under heaven to this re- 
ligion, is— to repeat and believe the gospel, or, as 
the Apostle expresses \\,—~Rpentance towards God, 
productive of fruits worthy of repentance, and faith 
in our Lord Jesus Christ, working by lore. Thirdly, 
That by this faith, believing on him that justifieth 
the ungodly, we are justified freely by his grace, 
through the redemption which is in Jesus Christ. 
And, lastly, That being justified by faith, we taste of 
the heaven to which we are going: we are holy and 
happy : we tread down sin and fear ; and sit in hea- 
venly places with Christ Jesus. 

But, while he thus strove to save others, he did not 
neglect himself. October 9. Meeting with the Nar- 
rative of the revival of the work of God about the 
town of Northampton, in New-England, he sent an 
extract of it to a friend. Receiving in his answer an 
account of the marks of true conversion, he deter- 
mined to examine himself, whether he was in the 
faith. He speaks as follows : 

iC Examine yourselves, whether ye be -in the faith," 
Now the surest test, whereby we can examine our« 

selves. 



( 01 ) 

selves, whether we be indeed in the failh, is that 
given by St. Paul. ' If any man be in Christ, he is 
a new creature. Old things are passed away. Be- 
hold, all things are become new.' 

" First. His judgments are new : his judgment of 
himself, of happiness, of holiness. 

" He judges himself to be altogether fallen short of 
the glorious image of God. To have no good tiling 
abiding in him by nature: but all that is corrupt 
and abominable. Thus, by the grace of God in 
Christ, I judge of myself. Therefore I am, in this 
respect, a new creature. 

u Again. His judgment concerning happiness is 
new. He would as soon expect to dig it out of the 
earth, as to find it in riches, honour, pleasure, (so 
called,) or indeed in the enjoyment of any creature. 
He knows there can be no happiness on earth, but in 
the enjoyment of God, and in the foretaste of those 
6 rivers of pleasure which flow at his right hand for 
evermore.' Thus, by the grace of God in Christ, I 
judge of happiness. Therefore I am, in this respect, 
a new creature. 

66 Yet again. His judgment concerning holiness is 
new. He no longer judges it to be an outward thing. 
To consist, either in doing no harm, in doing good, 
or in using the ordinances of God. Tie sees it is the 
life of God in the soul.; the image of God fresh 
stamped on the heart. An entire renewal of the 
mind in every temper, after the likeness of him that 
created it. Thus, by the grace of God in Christ, I 
judge of holiness. Therefore I am, in this respect, a 
new creature. 

" Secondly. His designs are new. It is the de- 
sign of his life, not to heap up treasures upon earth, 

3 not 



( 92) 

not to gain the praise of men, not to indulge the de- 
sire of the flesh, the desire of the eye, or the pride 
cf life ; but to regain the image of God j to have the 
life of God again planted in his soul ; and to be re- 
newed after his likeness, in righteousness and all true . 
holiness. This, by the grace of God in Christ, is 
the design of my life. Therefore I am, in this respect, 
a new creature. 

u Thirdly. His desires are new, and indeed the 
whole train of his passions and inclinations. They 
are no longer fixed on earthly things. They are 
now set on the things of heaven. His love, and joy, 
and hope, his sorrow and fear, have all respect to 
things above. They all point heavenward. Where 
his treasure is, there is his heart also. I dare not say 
I am a new creature in this respect. For other de- 
sires often arise in my heart. But they do not reign. 
I put them all under my feet, through Christ which 
strengthened! me. Therefore I believe He is creating 
me anew in this also, and that he has begun, though 
not finished his work. 

u Fourthly. His conversation is new. It is i al- 
ways seasoned with salt, and fit to minister grace to* 
the hearers.' So is mine, by the grace of God in 
Christ. Therefore, in this respect, I am a new crea* 
ture. 

" Fifthly. His actions are new. The tenor of his 
life singly points at the glory of God. All his sub- 
stance and time are devoted thereto. * Whether he 
eats or. drinks, or whatever he does,' it either springs 
from, or leads to the love of God and man. Such, 
by the grace of God in Christ, is the tenor of my 
life. Therefore, in this respect, I am a new crea* 
tore. 3 ' 

He 



C 93 ) 

He concludes thus : " Upon the whole, although 
I have not yet that joy in the Holy Ghost , nor the 
full assurance of faith, much less am I, in the full 
sense of the words, in Christ a new Creature ; I ne- 
vertheless trust that I have a measure of faith, and am 
accepted in the Beloved. 1 trust the hand-writing 
that was against me is blotted out. and that I am 
reconciled to God through his Son." 

The whole of this examination of himself plainly 
shews, that, in judging of his conversion, Mr. Wesley 
placed no confidence in visions, dreams, nor sudden 
impressions on the mind ; but calmly and rationally 
examined, whether he had true, scriptural evidence, 
that he was passed from death unto life. 

December 11. Hearing that Mr. Whitefield was 
returned from Georgia, he hastened to London to 
meet him, and they once more took sweet counsel 
together. A few other Clergymen now united them- 
selves to them, convinced that the New Doctrine, 
vulgarly called Methodism^ was indeed the old doc- 
trine of the Bible, and of the Church of England. 

In the spring, Mr. Whitefield went down to Bristol, 
and there first began to preach in the open air, to 
incredible numbers of people. Mr. Wesley continued 
his labours in London and OxibrcT alternately, and 
occasionally in the neighbouring places, without any 
intention of altering his usual manner of proceeding. 
But in the latter end of March, he received a letter 
from Mr. Whitefield, who entreated him, in the most 
pressing manner, to come to Bristol, evidently that 
he might step into this new path, which now lay 
open before him. At first he was not at all forward 
to comply with the request, and his brother Charles, 
gad some others, warmly opposed his going ; from 

an 



( 94 ) 

an unaccountable apprehension that it would prove 
fatal to him. At length, Mr. Wesley freely gave him- 
self up, to be directed in this instance by the Society, 
who, after some debate, determined he should com- 
ply with the request of Mr. Whitefield. He left 
London the next day, and on the 31st arrived in 
Bristol. 

Although Mr. Whitefield had begun to preach in the 
fields and high-ways, the religious Societies, which 
first received him, not being able to provide room 
for a tenth part of the people that crowded to hear 
him; yet, when Mr. Wesley arrived, heat first ex- 
pounded in one of the Society rooms. But being en- 
couraged by considering Hie example of our Lord, 
who preached upon a mountain, and having no place 
to contain the multitudes that flocked together, u I 
submitted, " says he, u to be yet more vile, and pro- 
claimed in the high-ways, the glad tidings of salva- 
tion, speaking from a little eminence in a ground ad- 
joining to the city, to about three thousand people. 
The Scripture on which I spoke was this, — (is it pos- 
sible, any one should be ignorant, that this is ful- 
filled in every true minister of Christ?) The Spirit of 
the Lord is upon me, because he hath anointed me 
to preach the Gospel to the poor. He hath sent me 
to heal the broken-hearted: to preach deliverance to 
the captives^and recovery of sight to the blind: to 
set at liberty them that are bruised: to proclaim the 
acceptable year of the Lord." 

It appears that his adopting this way of preaching 
the Gospel to the poor, was not of choice. "When," 
says he, u I was told, I must preach no more in this, 
and another Church, so much the more those, who 
could not hear me there, flocked together when I was 

at 



( 9* ) 

at any of the societies ; where I spoke more or less, 
though with much inconvenience, to as many as the 
room I was in would contain. 

" But after a time, finding those rooms could not 
contain a tenth part of the people that were earnest 
to hear, I determined to do the same thing in Eng- 
land, which I had often done in a warmer climate : 
namely, when the house would not contain the con- 
gregation, to preach in the open air. This I accord- 
ingly did, first at Bristol, where the Society-rooms 
were exceedingly small, and at Kingswood, where 
we had no room at all ; afterwards in or near Lon- 
don. 

66 And I cannot say, I have ever seen a more awful 
sight, than when on Rose Green, or the top of Han- 
nam Mount, some thousands of people were calmly 
joined together in solemn waiting upon God, while 

* They stood, and under open air ador'd 
1 The God who made both air, earth, heaven, 
and sky.' 

u And whether they were listening to his word, 
with attention still as night ; or were lifting up their 
voice in praise, as the sound of many waters : many 
a time have I been constrained to say in my heart, 
6 How dreadful is this place ! this also is no other 
than the House of God! this is the Gate of Hea* 
ven! 

" Be pleased to observe : 1. That I was forbidden, 
as by a general consent, to preach in any church, 
(though not by any judicial sentence,) ' for preach- 
ing such doctrine/ This was the open, avowed 
cause s there was at that time no other, either real or 

pretended : 



( 96 ) 

pretended; (except that the people crowded s6.) 
2. That I had no desire or design to preach in the 
open air, till long after this prohibition. 3. That 
when I did, as it was no matter of choice, so neither 
of premeditation. There was no scheme at all pre- 
viously formed, which was to be supported thereby; 
nor had I any other end in view than this, to save as 
many souls as I could. 4. Field-preaching was 
therefore a sudden expedient, a thing submitted to, 
rather than chosen ; and therefore submitted to, be- 
cause I thought preaching even thus, better than not 
preaching at all : First, in regard to my own soul, 
because, a dispensation of the gospel being committed 
to me, I did not dare, not to preach the gospel : Se- 
condly, in regard to the souls of others, whom I 
every where saw, seeking death in the error of their 

life" 

He still continued to expound in the Society-rooms, 
but it was in the open air the Lord chiefly wrought 
by his ministry. Many thousands now attended the 
word. In the suburbs of Bristol, at Bath, in Kings- 
wood, on Hannam Mount, and Rose Green, many 
who had set all laws, human and divine, at defiance, 
and were utterly without God in the world, now fell 
before the Majesty of Heaven, and joyfully acknow- 
ledged, That a prophet was sent among them. Cries 
, and tears, on every hand, frequently drowned his 
voice, while many exclaimed in the bitterness of their 
souls, " What shall I do to be saved ?" Not a few of 
these were now, (and frequently while he was de- 
claring the willingness of Christ to receive them,) 
filled with peace and joy in believing, and evidenced 
that the work was really of God, by a holy, happy, 
and unblamable walking before him. Blasphemies 

were 



( 9< 7 ) 

were now turned to praise, and the voice of joy and 
gladness was found, where wickedness and misery 
had reigned before. 

A few here also, in the first instance, and then a 
greater number, agreed to meet together, to edify and 
strengthen each other, according to the example of 
the Society in London, Some of these were desirous 
of building a room, large enough to contain, not only 
the Sociefy, but such also as might desire to be present 
with them, when the Scriptures were expounded. 
And on Saturday the 12th of May, 1739, the first 
stone was laid, with the voice of praise and thanks- 
giving. 

His ordinary employment (in public) was now as 
follows : every morning he read prayers, and preached 
at Newgate, Every evening he expounded a por- 
tion of Scripture, at one, or more of the Societies c 
Oil Monday in the afternoon, he preached abroad 
near Bristol; on Tuesday at Bath, and Two-Mile- 
Hill, alternately. On Wednesday at Baptist-Mills* 
Every other Thursday near Pensford. Every other 
Friday in another part of Kingswood. On Saturday 
in the afternoon, and Sunday morning, in the Bowl- 
ing-Green, (which lies near the middle of the city.) 
On Sunday at eleven, near Hannam-Mount. At two, 
at Clifton; and at five, on Rose-Green. a And hi- 
therto," says he, 66 as my day is, so my strength 
Lath been.',' 

In the city, in the suburbs, and in Newgale, sin- 
ners were daily humbled under the mighly hand of 
God, and made, by his grace, nezo creatures in Christ 
Jesus. — Besides the general blessing that accompa- 
nied his labours, the Lord gave special times of re~ 
freshing from his presence. 

K At 



( 98 ) 

At this time lie was almost continually asked, eitlieT 
by those who purposely came to Bristol, to inquire 
concerning this strange work^ or by his old or new 
correspondents. How can these things be? And 
innumerable cautions were given him, (generally 
grounded on gross misrepresentations of things,) 
" Not to regard visions or dreams ; or to fancy peo- 
ple had remission of sins, because of their cries, or 
tears, or bare outward professions." To one who 
had many times written to him on this head, the sum 
of his answer was as follows : 

a The question between us turns chiefly, if not 
wholly, on matter of fact. You deny, That God 
does now work these effects : at least, that lie works 
them in this manner. I affirm both ; because I have 
heard these things with my own ears, and seen them 
with my eyes. I have seen, (as far as a thing of this 
kind can be seen^) very many persons changed from 
the spirit of fear, horror, despair, to the spirit of love, 
joy, and peace ; and from sinful desire, till then reign- 
ing over them, to a pure desire of doing the will of 
God. These are matters of fact, whereof I have been, 
and almost daily am, an eye or ear-wiiness. And 
that such a change was then wrought, appears, (not 
from their shedding tears only, or falling into fits, or 
crying out : these are not the fruits, as you seem to 
suppose, whereby I judge, but,) from the whole tenor 
of their life, till then, many ways wicked ; from that 
time, holy, just, and good. 

" I will shew you him that was a lion till then, and 
is now a lamb : him that was a drunkard, and is now 
exempiarily sober: the whoremonger that was, who 
now abhors the very garment spotted by the flesh. 
These are my living arguments for what I assert, 



( 09 ) 

▼iz. c That God does now, as aforetime, give remis- 
sion of sins, and the gift of the Holy Ghost, even to 
us, and to our children : yea, and that often sud- 
denly.' If it be not so, I am found a false witness 
before God. For these things I do, and by his grace 
will testify." 

But some said, " These were purely natural ef- 
fects; the people fainted away, only because of the 
heat and closeness of the rooms*" And others were 
sure, " It was all a cheat : they might help it if they 
would. Else, why were these things only in thoir 
private Societies ? Why were they not done in the 
face of the sun V 7 " To-day, Monday 21, our Lord," 
says he, " answered for himself. For, while I was 
enforcing these words, ' Ee still, and know that I am 
God,' he began to work, not in a close room, neither in 
private, but in the open any and before more than two 
thousand witnesses. One, and another, and another, 
syere struck to the earth, trembling exceedingly at ilia 
presence of his power. Others cried, with a loud and 
bitter cry, 4 What must we do to be saved ?' And, 
in less than an hour, seven persons, wholly unknown 
to me till that time, were rejoicing and singing, and, 
with all their might, giving thanks to the God of 
their salvation." 

Notwithstanding! all the encouragement he met 
with, it appears that he had frequently many uneasy 
thoughts concerning this unusual manner of admi- 
nistering among the people. But, after frequently 
laying the matter before God in prayer, and calmly 
weighing whatever objections he heard against it, he 
could not but adhere to what he had some time before 
written to a friend, who had freely spoken his senti- 
ments concerning it. An extract of that letter is here 

K 2 subjoined. 



( 100 ) 

subjoined, (hat the whole may be placed in a clear 

light, 

6( Dear Sir, 

" The best return I can make for the kind freedom 
you use, is to use the same to you. O may the God 
whom we serve sanctify it to us both, and teach us 
the whole truth as it is in Jesus ! 

" As to your advice, < That I should settlein Col- 
lege/ I have no business (here, having now no office, 
and no pupils. And whether the other branch of 
your proposal be expedient for me, viz. c To accept 
of a cure of souls/ it will be lime enough to consider; 
when one is offered to me. 

u But in the mean time, you think, * I ought to sit 
still ; because, otherwise, 1 should invade another's 
office, if I interfered with other people's business, and 
intermeddled with souls that did not belong to me/ 
You accordingly ask, 6 How is it that I assemble 
Christians who are none of my charge, to sing psalms, 
and pray, and hear the Scriptures expounded : and 
think it hard to justify doing this in other men's pa- 
rishes, upon Catholic principles?' 

" Permit me to speak plainly. If by Catholic 
principles, you mean any other than Scriptural, they 
weigh nothing with me : I allow no other rule, whe- 
ther of faith or practice, than the Holy Scriptures. 
But, on Scriptural principles, I do not think it hard 
to justify whatever I do. God in Scripture com- 
mands me, according to my power, to instruct the 
ignorant, reform the wicked, confirm the virtuous. 
Man forbids me to do this, in another's parish ; that 
is, in effect, to do it at all ; seeing I have «now no 
parish of my own, nor probably ever shall have. 
"Whom then shall I hear i God or man ? < If it be 

just 



( ioi ) 

just to obey man rather than God, judge you. A 
dispensation of the gospel is committed to me, and 
woe is me, if I preach not the gospel.' But where 
shall I preach it upon the principles you mention ? 
Why, not in Europe, Asia, Africa, or America : 
not in any of the Christian pads, at least, of the ha- 
bitable earth. For all these are, after a sort, divided 
into parishes. If it be said, ' Go back then to the 
Heathens from whence you came.' Nay, but neither 
could I now, (on your principles) preach to them. 
For all the Heathens in Georgia belong to the parish 
either of Savannah or Frederica. 

" Suffer me now to tell you my principles in this 
matter. I look upon all the world as my parish ; 
thus far I mean, that in whatever part of it I am, I 
judge it meet, right, and my bounden duty, to de- 
clare unto all that are willing to hear the glad tidings 
of salvation. This is the work which I know God 
has called me to. And sure I am, that his blessing 
attends it. Great encouragement have I therefore to 
be faithful, in fulfilling the work he hath given me 
to do. His servant I am, and as such am employed, 
(glory be to him) day and night in his service. I am 
employed according to the plain direction of his 
word, 6 As I have opportunity to do good unto all 
men.' And his providence clearly concurs with his 
word ; which has disengaged me from all things else, 
that 1 might singly attend on this very thing, and go 
about doing good. 

u If you ask, 4 How can this be ? How can one do 
good, of whom men say all manner of evilP* I will 
put you in mind, (though you once knew this, yea, 
and much established me in that great truth,) the 
more evil men say of me for my Lord's sake, the 
K 3 more 



( 102 ) 

more good he will do by me. That it is for his sake 
I know, and he knoweth, and the event agreelh there- 
to ; for he mightily confirms the words I speak, by 
the Holy Ghost given unto those that hear (hem. 
O my friend, my heart is moved toward yon. I fear, 
you have herein made shipwreck of the faith. I fear, 
Satan, transformed into an angel of light, hatli as-? 
saulted you, and prevailed also. I fear, that offspring 
of hell, worldly prudence, has drawn you away from 
the simplicity of the gospel. How else could you 
ever conceive, That the being reviled and hated of 
all men, should make us less fit for our Master's ser« 
•vice? How else could } t ou ever think, of saving 
yourself, and them that hear you, without being the 
Jilth and qffscouring of the world f To this hour, is 
this scripture (rue. And I therein rejoice, yea, and 
will rejoice. Blessed be God, I enjoy the reproach 
of Christ ! O may you also be vile, exceedingly vile 
for his sake! God forbid that you should ever be 
other than generally scandalous. I had almost said, 
universally. If any man tell you, there is a new 
way of following Christ, he is a liar, and the truth 
is not in him. I am, &c." 

Wednesday, 13. He returned to London, and 
Bext day went with Mr. Whitefield to Blackheath, 
where, it was supposed, between twelve and fourteen 
thousand people were assembled. Mr. Whitefield 
desiring him to preach, lie consented, (although, he 
says, nature recoiled,) and spoke from, what he calls 
his favourite subject, Jesus Christ, made of God 
nnto us zoisdom, righteousness, sanetification, and re- 
dtmption. 

He now laboured in London, and Bristol, and the 
intermediate and adjacent places. In Moorfields, 

Kenningtoa 



( 303 ) 

Kennington-Common, Blaekheath, &c. many thou- 
sands attended his ministry. In every place God 
bore witness to r iis truth. Multitudes were convinced, 
that the wages of sin is death, but the gift of God is 
eternal Life, through Jesus Christ our Lord : and 
they brought forth fruits meet for repentance; and 
not a few found redemption through his blood, the 
forgiveness of their sins. 

Various and strange were the reports, that were 
now in circulation concerning him. But the most 
common rumour was, That he was a Jesuit, and had 
evil designs against the church, if not also against the 
state. Various also were the publications respecting 
him. Most of them lived but a few days or weeks, 
the writers being totally ignorant of the subject they 
wrote upon. Some of them, however, were not un- 
wortliy of notice, and these be answered with great 
ability. A serious Clergyman, convinced of his up- 
rightness, but yet staggered at a conduct, which he 
thought contrary to the interests of the Established 
Church, desired to know in what points he differed 
from the Church of England ? " I answered," says 
Mr. Wesley, " to the best of my knowledge, in none : 
the doctrines we preach, are the doctrines of the 
Church of England; indeed, the fundamental doc- 
trines thereof, clearly laid down, in her prayers, ar- 
ticles, and homilies. 

" He asked, In what points then do you differ from 
the other Clergy of the Church of England ? I an- 
swered, In none, from that part of the Clergy, who 
adhere to the doctrines of the Church : but from that 
part of the Clergy, who dissent from the Church, 
(though they own it not,) I differ in the points fol- 
lowing i 

« First. 



( 104 ) 

* c First. They speak of justification, either as the 
same thing with sanctification, or, as something con- 
sequent upon if. I believe justification to be wholly 
distinct from sanctification, and necessarily ante- 
cedent to it. 

66 Secondly. They speak of our own holiness or good 
works, as the cause of our justification ; or, that for 
the sake of which, or on account of which, we are 
justified before God. I believe neither our own ho- 
liness, nor good works, are any part of the cause of 
our justification, but that the death and righteousness 
of Christ are the whole and sole cause of it : or that, 
for the sake of which, or on account of which, we 
are justified before God. 

" Thirdly. They speak of good works, as a con- 
dition of justification, necessarily previous to it. I 
believe no good work, (strictly speaking) can be pre- 
vious to justification, nor consequently a condition of 
it : but that we are justified by faith only, faith pre- 
ceded, however, by repentance, and producing all 
good works. 

" Fourthly. They speak of sanctification, or holi- 
ness, as if it were an outward thing, as if it consisted 
chiefly, if not wholly, in these two points. J. Doing 
no harm. 2. The doing good, (as it is called,) i. e. 
the using the means of grace, and helping our neigh- 
bour. I believe it to be chiefly an inward thing, 
namely, The life of God in the soul of man ; a par- 
ticipation of the divine nature; the mind that was in 
Christ ; or, the renewal of our heart after the image 
o/him, that created us. 

u Lastly. They speak of the New-Birth, as an 
outward thing, as if it were no more than Baptism ; 
or, at most, a change from outward wickedness, to 

outward 



C 105 ) 

outward goodness ; from a vicious, to, what is called, 
a virtuous life. I believe it to be an inward tiling; 
a change from inward wickedness, to inward good- 
ness: an -entire change of our inmost nature, from 
the image of the devil, to the image of God ; a 
change from the love of the Creature, to the love of 
the Creator; from earthly and sensual, to heavenly 
and holy affections: in a word, from the tempers of 
the spirits of darkness, to those of the Angels of God 
in heaven. 

<c There is, therefore, a wide, essential, funda- 
mental, irreconcilable difference between us : so that, 
if they speak the truth as it is in Jesus, I am found a 
false witness before God. But if I teach the way of 
God in truth, they are blind leaders of the blind? 1 

The word spoken now began to make a rapid pro- 
gress. Societies were formed, not only in London 
and Bristol, but in many adjacent places : and some 
even at a considerable distance. The labourers as 
yet were few ; but believing they were engaged in the 
cause of God, against ignorance and profaneness, 
which over-spread the land, they were indefatigable, 
scarcely giving themselves any rest day or night. 
The effects of their preaching made such noise, as at 
length roused some of the sleeping watchmen of Is* 
met: not indeed to inquire after the truth, and amend 
their ways ; but to crush these irregular proceedings. 
These opponents, however, had more zeal against 
Methodism, than knowledge of it. They attacked 
it \)iih nothing but idle stories, misrepresentations of 
facts, and gross falsehoods. They retailed these from 
the pulpits, and published them from the press, wi(h 
little regard to moderation, charity, or even decency* 
This brought more disgrace upon themselves, than oa 

ths 



( 106 ) 

fTie Methodists ; who, finding they were assailed only 
with such kind of weapons, conceived a higher opi- 
nion of the cause in which they were engaged, and 
profited by the attack. One instance of this kind ? 
among many others that occurred about this time, 
Mr. Wesley speaks of as follows ; " Having a cau- 
tion against religious delusion put into my hands, I 
thought it my duty to write to the Author of it ; which 
I did in the following terms : 
" Reverend Sir, 
" You charge me, (for I arn called a Methodist, 
and consequently included within your charge,) with 
vain and confident boastings, rash uncharitable cen- 
sures, damning all who do not feel what 1 feel ; with 
denying men the use of God's creatures which he 
hath appointed to be received with thanksgiving, and 
inCOUfaging abstinence^ prayer, and other religious 
exercises, to the neglect of the duties of our station* 

0 Sir, can you prove this charge upon me ? The* 
Lord shall judge in that day ! 

2. " I do indeed go out into the highways and 
hedges to call poor sinners to Christ. But not in a 
tumultuous manner, not to the disturbance of the 
public peace, nor the predjudice of families, Nei- 
ther herein do 1 break any law which I know : much 
less set at naught all rule and authority. Nor can 

1 be said to intrude into the labours of those, who do 
not labour at all ; but suffer thousands of those for 
■whom Christ died, to perish for lack of knowledge. 

3. " They perish for want of knowing, That we, 
as well as the Heathens, are alienated from the life 
cfGod: that everyone of us, by the corruption of 
our inmost nature, is very far gone from original 
righteousness / so far, that all our tempers, words, 

and 



( 107 ) 

am3 works, in our natural state, arc only evil con* 
initially. So that our coming to Christ, as well as 
their 7 s , must infer a great and mighty change. It 
must infer, not only an outward change, from steal- 
ing, lying, and all corrupt communication ; but a 
thorough change of heart, an inward renewal in tho 
spirit of our uiind. Accordingly, the old man im- 
plies much more than an outward evil conversation, 
even an evil heart of unbelief, corrupted by pride 
and a thousand deceitful lusts. Of consequence, the 
new man must imply much more than an outward 
good conversation, even a good heart, which after 
God, is created in righteousness and true holiness : 
a heart full of that faith, which, working by love > 
produces all holiness of conversation. 

4. " The change from the former of these states to 
the latter, is what I call The New Birth. But you 
say, I am not content with this plain and east/ no- 
tion of it, but fill myself and others, with fantas~ 
tical conceits about it. Alas, Sir, how can you prove 
this ? And if you cannot prove it, — what amends can 
you make, either to God or to me, or to the world, 
for pubiickly asserting a gross falsehood ? 

6. " Now this New Birth, it is certain a man may 
want, although he £an truly say, c 1 am chaste, I am 
sober, I am just in all my dealings, I help my neigh- 
bour, and use the ordinances of God.' And, however 
3uch a man may have behaved in these respects, he 
is not to think well of his own state, till lie experi- 
ences something within himself, which he has not yet 
experienced, but which he may be before-hand as- 
sured he shall experience, if he earnestly seek it, since 
the promises of God are true. That something is a 
living faiih : ' A sure trust and confidence in God, 
G that 



( 108 ) 

iliat by tlie merits of Christ liis sins are forgiven, and 
Le reconciled to the favour of God.' And from this 
will spring many other things, which till then lie ex- 
perienced not, as, the love of God shed abroad in his 
heart, the peace of God which passeth all understand- 
ing, and joy in the Holy Ghost, joy though not un- 
felt, yet unspeakable and full of glory. 

7. u These are some of those inward fruits of the 
Spirit, which must !>e fell, wheresoever they are : 
and without these, I cannot learn from holy writ, 
that any man is born of the Spirit. I beseech you. 
Sir, by the mercies of Gad, that if as yet you know 
nothing of such inward feelings if you do not feel 
in yourself these mighty workings of the Spirit of 
Christ, at least you would not contradict and blas- 
pheme. When the Holy Ghost hath fervently kindled 
your love towards God, you will know 7 these to be* 
very sensible operations. c As you hear the wind, 
and feel it too, while it strikes upon your bodily or- 
gans,' you will know you are under the guidance of 
God's Spirit by feeling it in your own soul ; by the 
present peace, and joy, and love, which you feel 
witlun, as well as by its outward and more distant 
effects. I am, &c." 

A pious and moderate Clergyman, perceiving that 
attacks, like that above mentioned, could do no good 
to the cause of Mr. Wesley's opponents, published a 
few rules to direct (he assailants in their future at- 
tempts to stop the increasing innovations, in a dis- 
course concerning enthusiasm, or religious delusion. 
He speaks as follows : 

" A Minister of our Church, who may look upon 
it as his duty to warn his parishioners, or an Author 
who may think it necessary to caution his readers 

against 



( 109 ) 

against such Preachers, or (heir doctrine, (Enihusi* 
astic Preachers, I suppose, such as, he takes i( for 
granted, the Methodist Preachers were,) oiight to be 
very careful to act with a Christian spirit, and to 
advance nothing* but with temper, charily, and truth. 
— Perhaps the following rules myy be proper to be 
observed by them : 

1. " Not to blame persons for doing that now, 
which Scripture records holy men of old to have 
practised, lest, had they lived in those times, they 
should have condemned them also. 

2. u Not to censure persons, in Holy Orders, for 
teaching the same doctrines which are taught m 
Scripture, and by our Church; lest they should ig- 
norantly censure, what they profess to defend. 

3. " Not to censure any professed members of our 
church, who live good lives, for resorting to religious 
assemblies in private houses, to perform in Society 
acts of divine worship; when the same seems to have 
been practiced by the Primitive Christians; and 
when, alas ! there are so many parishes, w here a 
person, piously disposed, has no opportunity of join* 
ing in the public service of our church, more thaa 
one hour and a half in a week. 

4. " Not to condemn those who are constant at- 
tendants on the communion and service of our church, 
if they sometimes use other prayers in private- assem- 
blies : since the best Divines of our church have 
composed and published many prayers, that have 
not the sanction of public authorily ; which implies 
a general consent, that our church has not made pro- 
vision for every private occasion. 

5. " Not to establish the power of working mi* 
racles as the great criterion of a divine mission ; when 

L Scripture 



( no ) 

Scripture teaches us, tbat the agreement of doctrines 
with truth, as taught in those Scriptures, is the only 
infallible rule. 

€. <c Not to drive any away from our church, by 
opprobriously calling them Dissenters ; or treating 
j them as such, so long as they keep to her commu- 
nion. 

7. " Not lightly to take up with silly stories that 
may be propagated, to the discredit of persons of a 
general good character. 

" I do not lay down," says he, these negative 
rules, so much for the sake of any persons whom the 
unobservance of them would immediately injure, as 
of our church, and her professed defenders. For 
churchmen, however well-meaning, would lay them- 
selves open to censure, and might do her irretrievable 
damage, by a behaviour contrary to them." 

Mr. Wesley often wished, that they who either 
preached or wrote against him,, would seriously at- 
tend to these rules. But these rules were too liberal 
and candid for the common herd of opposers. 

A few months after this, Mr. Wesley received the 
following excellent letter from the author of the 
above-mentioned reflections : 
" Reverend Sir, 

iL As I wrote the Rules and Considerations, (in 
No. 25, of Country Common-Sense,) with an eye to 
Mr.Whitefield, yourself, and your opposers, from a 
sincere desire to do some service to Christianity, ac- 
cording to the imperfect notion 1 had at that time of 
the real merits of the cause : I at the same time re- 
solved, to take any opportunity that should offer for 
my better information. 

u On this principle it was ; that I made one of your 

audience, 



c in ) 

audience, October 23, at Bradford. And, because I 
thought I could form the best judgment of you and 
your doctrines, from your sermon, I resolved to hear 
that first: which was the reason, that although, by 
accident, I was at the same house, and walked two 
miles with you, to the place you preached at, I spoke 
little or nothing to you. I must confess. Sir, that 
the discourse you made that day, wherein you pressed 
your hearers in the closest manner, and with the au- 
thority of a true minister of the gospel, not to stop at 
faith only, but to add to it all virtues, and to shew 
forth their faith, by every kind of good works, con- 
vinced me of the great wrong done you by a public 
report common in people's mouth, That you preach 
faith without works. For, that is the only ground 
of prejudice which any true christian can have : and 
is the sense in which your adversaries would take 
your words, when they censure them. For, that we 
are justified by faith only, is the doctrine ,of Jesus 
Christ, the doctrine of his Apostles, and the doctrine 
of the Church of England. I am ashamed that after 
having lived twenty-nine years, since my baptism 
into this faith, — I should speak of it in the lame, un- 
faithful, I may say, false manner I have done in the 
paper above mentioned ! What mere darkness is man, 
when truth hideth her face from him ! 

" Man is by nature a sinner, the child of the devil, 
.under God's wrath, in a state of damnation. The 
Son of God took pity on this our misery : he made 
himself man, he made himself sin for us; that is. He 
hath borne the pftniihrnent of our sin, the chastise- 
ment of our peace was upon him, and by his stripes 
we are healed. To receive this boundless mercy, 
this inestimable benefit, we must haye faith in our 

L 2 Benefactor, 



( 112 ) 

Benefactor ? and through him in God. — Bat then, trite 
Jlulh is not a lifeless principle, as your adversaries 
seem to understand it. They and you mcau two quite 
different tilings by faith. They mean, a bare believ- 
ing, that Jesus is the Christ. You mean a living-, 
growing, purifying principle, which is the root both 
of inward and outward holiness; both of purity and 
good works: without which, no man can have faith, 
at least no-other than a dead faith. 

" This, Sir, you explained in your sermon at Brad- 
ford, Sunday, October 28, to near ten thousand peo- 
ple, who all stood to hear yon, with awful silence 
and great attention. I have since reflected how much 
good the Clergy might do, if, instead of shunning, 
they would come to hear and converse with you ; 
and in their churches and parishes, would farther en- 
force those Catholic doctrines which you preach : 
and which, I am glad to see, have such a surprising 
good effect, on great numbers of souls. 

" I think, indeed, too many Clergymen are cul- 
pable, in that they do not inform themselves better, of 

Mr.W d, yourself, and your doctrines, from your 

own mouths : I am persuaded, if they did this- with 
a Christian spirit, the differences between you would 
soon be at an end. Nay, I think, those whose flocks 
resort so much to hear you, ought to do it, out of 
their pastoral duty to them; that if you preach good 
doctrine, they may edify them, on the impressions so 
visibly made by your sermons, or if evil, they may 
reclaim them from error. — 

" ] shall conclude this letter with putting you in 
mind, in all your sermons, writings, and practicc f 
nakedly to fpB&w the naked Jesus; 1 mean, to preach 
the pure doctrine of the -gospel, without respect of 

persons 



( us ) 

persons or tilings. Many Preachers, many Reform- 
ers, many Missionaries, have fallen by not observing 
this; by not having continually in mind, 4 Whoso* 
ever shall break the least of these commandments, 
and teach men so, he shall be called the least in the 
kingdom of heaven. 

" August 27," says Mr. Wesley, " for two hours I 
took up my cross, in arguing with a zealous man, and 
labouring to convince Mm, 6 That I was not an enemy 
to the Church of England/ He allowed, i I taught 
no other doctrines than those of the church but 
could not forgive my teaching them out of the church 
walls. He allowed too, (which none indeed can deny 
who has either any regard to truth, or sense of shame) 
that 6 by this teaching, many souls, who till that time 
were perishing for lack of knowledge, have been, and 
are, brought from darkness to light, and from the 
power of S sit an unto God# 5 But he added, * WTo one 
can tell, what ^qy be hereafter : and therefore I say, 
these things ought not to be suffered.' " 

Are not many still of the same mind ? Do they not 
think, because they cannot tell what may be hereaf- 
ter, and what consequences may result from this man- 
ner of preaching the gospel, that therefore none ought 
to be suffered thus to preach it ? but that all should 
be compelled to let their fellow-creatures, for whom 
Christ died, still remain in darkness, and continue 
to perish for lack of knowledge ! ! 

We have seen above what great encouragement, 
and how much assistance Mr. Wesley received, in his 
pious course, from the letters, and advice of his mo- 
ther. It seems, nevertheless, that it was not till within 
a few years of her death that she was fully assured of 
her acceptance with God. 

L 3 « Monday, 



( 114 ) 

" Monday, Sept. S,V says lie, "I talked largely 
with my mother, who told me. Thai t ill a short time 
since, she had scarce heard such a. thing mentioned, 
as having forgiveness of sins now, or God's Spirit 
bearing witness with our spirit: much less did she 
imagine, that this was the common privilege of all 
true believers. 6 Therefore/ said she, ' I never durst 
ask for it myself. But two or three weeks ago, while 
my son Hall was pronouncing those words, in deliver- 
ing the cup tome, The blood of our Lord Jesus 
Christy which was green for thee: the words struck 
through my heart ; and I knew God, for Christ's 
sake? had forgiven me all my sins.' 

" I asked : Whether her father (Dr. Annesley)had 
not the same faith ? And, Whether she had not heard 
him preach it to others? She answered, 4 He had it 
himself, and declared a little before his death, that 
for more than forty years, he had had no darkness, 
no fear, no doubt at all, of his being accepted in the 
Beloved. But that nevertheless, she did not remem- 
ber to have heard him preach, no not once, expli- 
citly upon it ; whence she supposed he also looked 
xipon it as the peculiar blessing of a few, not as pro- 
mised to all the people of God.' " 

The reader will expect to be informed how this 
excellent woman, in whose happiness he must feel 
himself interested, finished her earthly course. Of 
this we have an account, in the following words of 
Mr. Wesley. 

" July 18, 1742, I left Bristol in the evening, and 
on Tuesday came to London. I found my mother 
on the borders of eternity. But she had no doubt 
xior fear : nor any desire but, (as soon as God should 
call) to depart^ and to be with Christ* 

" Friday 



( 115 ) 

u Friday SO. About three in the afternoon, I wen* 
to my mother, and found her change was near. I sat 
down on the bed-side. She was in her last conflict ; 
unable to speak, but I believe quite sensible. Her 
look -was calm and serene, and her eyes fixed up- 
ward, while we commended her soul to God. From 
three to four, the silver cord was loosing,- and the 
wheel breaking at the cistern. And then, without 
any struggle,, or sigh,, or groan, the soul- was set 
at liberty. We stood round the bed, and fulfilled 
her last request, uttered a little before she lost her 
speech, c Children, as soon as lam released^ sing a 
psalm of praise to God.' 

" Sunday, August 1. Almost an innumerable com- 
pany being gathered together, about five in- the af- 
ternoon, I committed to the earth, the body of my 
mother, to sleep with her fathers. The portion of 
Scripture, from which I afterwards spoke, was, 6 I 
saw r a great white throne, and Him that sat on it; 
from whose face the earth and the heaven fled away, 
and there was found no place for them. And I saw 
the dead, small and great, stand before God ; and the 
books were opened.— And the dead were judged out 
of those things which were w 7 ritten in the books, ac- 
cording to their w T orks.' 14 was one of the most so- 
lemn assemblies I ever Swiw, or expect to see on this 
side eternity. 

" We set up a plain stone at the head of her graye^ 
inscribe:! with the following words : 

6 Here lies the body of Mrs. Susannah Wesley, the 
youngest and last surviving daughter of Dr. Samuel 
Annealey..' 

' In sure and steadfast Hope to rise 
And claim her Mansion in the Skies, 

A Christian 



( 116 ) 

A Christian here her Flesh laid down. 
The Cross exchanging for a Crown. 

True Daughter of Affliction she, 
Inur'd to pain and misery, 
Mourn'd a long Night of griefs and fears > 
A legal Night of Seventy Years. 

The Father then reveal'd his Son, 
Him in the broken bread made known. 
She knew and felt her Sins forgiven, 
And found the Earnest of her Heaven. 

Meet for the Fellowship above, 
She heard the call, Arise, my Love: 
I come, her dying looks replied, 
And lamb-like as her Lord, she died/ 

" I cannot but further observe," adds Mr. Wesley, 
" that even she, (as well as her father and grandfa- 
ther, her husband, and her three sons) had been, in 
her measure and degree, a preacher of righteousness. 
This I learned from a letter, written long since to my 
father ; part of which I have here subjoined. 

« Feb. 6, 1711-12. 

cc ■ ' As I am a woman, so I am also mistress 
of a large family. And though the superior charge 
of the souls contained in it, lies upon you, — yet in 
your absence, I cannot but look upon every soul you 
leave under my care, as a talent committed to me 
under a trust, by the great Lord of all the families} 
both of heaven and earth. And if I am unfaithful to 
him or you, in neglecting to improve these talents, 
how shall I answer unto Him, when He shall com- 
mand me, to render an account of my stewardship? 

« As 



( 117 ) 

u As these and oilier such like thoughts, made me 
at first take a more than ordinary care of the souls of 
tny children and servants ; so knowing our rgligion 
requires a strict observation of the Lord's day, and 
not thinking that we fully answered the end of the 
institution, by going to church, unless we tilled up 
the intermediate spaces of time by other acts of piety 
and devotion : I thought it my duty to spend some 
part of the day, in reading to, and instructing, my 
family. — And such time I esteemed spent in a way 
more acceptable to God, than if I had retired to my 
own private devotions, 

u This was the beginning of my present practiced 
Other people's coming in, and joining with us, was 
merely accidental. Our lad told his parents : they 
first desired to be admitted : then others, that heard 
of it, begged leave also. So our company increased 
to about thirty : and it seldom exceeded forty last 
winter.— 

u But soon after you went to London last, I lit on 
the account of the Danish Missionaries. I was, I 
think, never more affected with any thing. — I could 
not forbear spending good part of that evening, in 
praising and adoring the divine goodness, for in- 
spiring them with such ardent zeal for his glory. — - 
For several days I could think or speak of little else. 
At last it came into my mind, Though I am not a 
man nor a minister, yet if my heart were sincerely 
devoted to God, and I were inspired with a true zeal 
for his glory, I might do somewhat more than I do. 
I thought, I might pray more for them, and might 
speak to those with whom I converse with more 
warmth of affection. I resolved to begin with my 
own children; with whom I observe the following 

method. 



( 118 ) 

method. I take such a proportion of time as I can 
spare every night, to discourse with each child a- 
part. 

" With those few neighbours that then came to 
me, I discoursed more freely and affectionately. I 
chose the best and most awakening sermons we have. 
And I spent somewhat more time with them in such 
exercises, without being careful about the success of 
my undertaking* Since this, our company increased 
every night. For I dare deny none that ask admit- 
tance. 

" Last Sunday I believe we had above two hun«* 
dred. And yet many went away, for want of room 
to stand. 

" We banish all temporal concerns from our So* 
ciety. None are suffered to mingle any discourse 
about them, with our reading or singing. We 
keep close to the business of the day, and when it is 
over, all go home* 

46 1 cannot conceive, why any should reflect upon 
7/ou, because your wife endeavours to draw people to 
the Church, and to restrain them from profaning the 
Lord's-day, by reading to them, and other persua- 
sions. For my part, I value no censure upon this 
account. I have long since shook hands with the 
world. And I heartily wish, I had never given them 
more reason to speak against me. 

" As to its looking particular, I grant it does. And 
so does almost any thing that is serious, or that may 
any way advance the glory of God, or the salvation 
of souls.— 

" As for your proposal, of letting some other person 
read ; alas ! You do not consider what a people these 
are. I do not think one man among them could read 

a sermon 



( H9 ) 

a sermon, without spelling a good part of it. Nor 
has any of our family a voice strong enough, to be 
heard by such a number of people. — 

" Bat there is one thing about which I am much 
dissatisfied : that is, Their being present at family 
prayers. I do not speak of any concern I am under, 
barely because so many are present. For those who 
have the honour of speaking to the Great and Holy 
God, need not be ashamed to speak before the whole 
world : but because of my sex, I doubt, if it is pro- 
per for me^ to present the prayers of the people to 
God. Last Sunday I would fain have dismissed 
them before prayers ; but they begged so earnestly 
to stay, I durst not deny them." 

The few traits I have given of this Lady, are suf- 
ficient to discover her genuine character. She was a 
woman of sound understanding, and great penetra- 
tion. She possessed a single eye : she inquired after 
truth, and followed it, wherever she found it. Her 
resolution was unshaken.: the smiles and frowns of 
the world, she trod under her feet; but, at the same 
time, discovered the greatest caution in admitting any 
thing as true, which to her appeared novel. In some 
things she evidenced the soul of a Missionary ; and 
therefore, was peculiarly qualified to reside with her 
son, whose high church principles might otherwise 
have induced him, as we shall see hereafter, to re- 
ject that assistance which the Lord afforded him, and 
which was so indispensably necessary to enable him 
to diffuse the savour and power of religion through 
this, and distant lands. 

Mr. Wesley was now pressed to visit Wales, which 
he did about the middle cf October. He preached 
in many places of that principality ; and though the 

frost 



( 120 ) 

Trost had set in^ and was very severe, multitudes 
gladly heard hira, even in the open air ; and many 
turned to the Lord. Soon after, he also preached in 
many parts of Devonshire, where his ministry was 
attended with similar success : and, at the earnest in- 
vitation of Mr. Howel Harris, of Breconshire, made a 
second excursion to Wales. He continued, however, 
from time to time, his usual labours in and near 
Bristol, and sundry times visited London ; where, on 
Sunday, Nov. 11, he preached for the first time, in a 
place which had been the King's foundry for cannon, 
£ place which was long afterwards occupied by him, 
as a chapel and dwelling-house. Here he met his 
little Society, which rapidly increased, and declared 
the word of God to a large and attentive auditory. 

His brother Samuel having died at Tiverton, Nov. 
6, on the 15(h, Messrs. John and Charles Wesley 
set out on a visit to their distressed sister. They came 
thither on the 21st, when Mr. Wesley writes as fol- 
lows : 

66 My poor sister was sorrowing almost as one 
without hope. Yet we could not but rejoice, at 
hearing, from one who had attended my brother in 
all his weakness, that several days before he went 
hence, God had given him a calm and full assurance 
of his interec: in Christ. O may every one who op- 
poses it, be thus convinced, that this doctrine is of 
God ! 

" Saturday 24. We accepted an invitation to 
Exeter, from one who came thence to comfort my 
sister in her affliction. And on Sunday 25, (Mr. 
D. having desired the pulpit which was readily grant- 
ed both for the morning and afternoon) i preached at 
St, Mary's, on ' The kingdom of God is not meat 
§ and 



( 121 ) 

and drink, but righteousness, and peace, and joy in 
the Holy Ghost.' Dr.W told me, after ser- 
mon, 6 Sir, you must not preach in the afternoon. 
Not,' said he, i that you preach any false doctrine. 
I allow, all that you have said is true : and it is the 
doctrine of the Church of England. But it is not 
guarded. It is dangerous. It may lead people into 
enthusiasm and despair/ 

" I did not readily see, where the stress of this ob- 
jection (so frequently started) lay. But upon a little 
reflection, I saw it plainly. The real state of the case 
is this. Religion is commonly thought to consist of 
three things, harmlessness, using the means of grace, 
and doing good, (as it is called) that is, helping our 
neighbours, chiefly by giving alms. Accordingly, 
by a religious man is commonly meant, one that is 
honest, just, and fair in his dealings ; that is con- 
stantly at Church and Sacrament ; and that gives 
much alms; or (as it is usually termed) does much 
good. 

u Now, in explaining those words of the Apostle, 
The kingdom of God, (or true religion,) the conse- 
quence of God dwelling and reigning in the soul, is 
not meat and drink, — I was necessarily led to shew, 
that religion does not properly consist in any of all 
these three things : but that a man might both be 
harmless, use the means of grace, and do much good, 
and yet have no true religion at all. And sure it is, 
had God then impressed this great truth on any one, 
who before w r as ignorant of it, that impression would 
have occasioned such heaviness in his soul, as the 
world always terms despair. 

" Again, in explaining those words, 6 The king- 
dom of God, (or true religion) is righteousness, and 
M peace, 



( 122 ) 

peace, and joy in the Holy Ghost i- I insisted, that 
every follower of Christ, ought to expect and pray 
for that peace of God which passeth all understand- 
ing, that rejoicing in hope of the glory of God, which 
is even now unspeakable and full of glory ; and above 
all, (as being the very life and soul of religion, with- 
out which it is all dead show) the love of God shed 
abroad in his heart, by the Holy Ghost given unto 
him. But all this is c enthusiasm from end to end,' 
to those who have the form of godliness, but not the 
power. 

" I know, indeed, there is a way of explaining 
these texts, so that they shall mean just nothing : so 
that they shall express far less of inward religion, 
than the writings of Plato or Hierocles. And who- 
ever guards them thus, (but God forbid I should do 
it,) will undoubtedly avoid all danger, of either driv- 
ing people into this despair, or leading them into 
this enthusiasm. " 

At this time Mr. Wesley made the following re- 
marks on the great work, which God had already j 
wrought by his ministry. 

" Such a work this hath been, in many respects, 
as neither we nor our fathers had known. Not a few 
whose sins were of the most flagrant kind, drunkards, j 
swearers, thieves, whoremongers, adulterers, have 
been brought from darkness unto light, and from the 
power of Satan unto God. Many of these were rooted 
in their wickedness, having long gloried in their 
shame, perhaps for a course of many years, yea, even \ 
to hoary hairs. Many had not so much as a notional 
faith, being Jews, Arians, Deists, or Atheists. Nor 
has God only made bare his arm in these last days^ | 
in behalf of open Publicans and sinners ; but many I 
of the Pharisees also have believed on him, of the 

righteous 



( 123 ) 

righteous that, as they thought, needed no repent- 
ance : and having received the sentence of death in 
themselves, have then heard the voice that raisetli 
the dead : have been made partakers of an inward, 
vital religion, even righteousness, and peace, and joy 
in the Holy Ghost. 

" The manner wherein God hath wrought this 
work in many souls, is as strange as the work itself. 
It has generally, if not always, been wrought in one 
moment. As the lightning shining from heaven, st> 
was the coming of the Son of ( Man, either to bring 
peace or a sword ; either to wound or to heal, either 
to convince of sin, or to give remission of sins in his 
blood. And the other circumstances attending it, 
have been equally remote from what human w r isdom 
would have expected. So true is that word, c My 
ways are not as your ways, nor my thoughts as your 
thoughts.' 

" These extraordinary circumstances seem to have 
been designed by God, for the further manifestation 
of his work, to caiase his power to be known, and to 
awaken the attention of a drowsy world." 

The truth of these remarks was especially evident 
among the Colliers at Kingswood, a people famous 
from the beginning hitherto, for neither fearing God 
nor regarding man. So ignorant of the fear of God 
were they, that they seemed but one remove from the 
beasts that perish. Indeed, they were a terror to the 
whole country round, and were as truly without the 
desire of instruction, as without the means of it. 

Many used tauntingly to say of Mr. Whitefield, If 
he will convert Heathens, vhj/ docs he not go to the 
Colliers of Kingswood? He did so. And as there 
were thousands, who resorted to no place of public 

M 2 worship, 



( 124 ) 

worship, he went after them, info their own wilder- 
ness, to seek and to save that which was lost. When 
he was called away, others went into the highways 
and Hedges, to compel them to come in. And, by 
the grace of God, their labour was not in vain. The 
scene was now changed. Kingswood no longer re- 
sounded with cursing and blasphemy. It was no 
longer filled with wars and fightings, with clamour 
and bitterness, with wrath and envyings. Peace and 
love were there. Numbers of the people became 
mild and gentle, and easy to be entreated. They 
did not cry, neither strive, and hardly was their voice 
heard in the streets : or indeed in their own wood ; 
unless when they were at their usual evening diver* 
sion of singing praise unto God their Saviour. In 
short, the change produced by the preaching of Mr. 
Wesley and others, was so great and sudden, as to 
excite universal attention and admiration. 

And such was the state of religion and morality at 
this time, throughout the nation, that, among a vast 
majority of people, a similar change in their tempers 
and principles of action, was not less necessary to 
make them Christians, though the necessity of it 
might be less apparent. And what was done in 
Kingswood shews, what might have been done every- 
where else, had the ministers of the Gospel been such 
men as their office required them to be, and applied 
themselves to the duties of it, with the same diligence 
that men are obliged to use in following their tem- 
poral affairs ; which certainly is the least that can be 
required of a minister of the gospel. How will they 
meet Jesus Christ, without shame, confusion, and 
conscious guilt, who have filled the sacred office of 
instructing the people in the way of salvation, and 

have 



( 125 ) 

have suffered tliem to perish for lack of knowledge ? 
The time will come, when such men, of whatever de- 
nomination among Christians, will be fully convinced 
it had been better for^them to have been common 
porters, than to have occupied the highest pastoral 
offices in the Church of God. 

About this time a great number of these Colliers, 
who had been abandoned to every kind of wicked- 
ness even to a proverb, but were now become pious, 
and zealous for religion, came to the churches in 
Bristol, on a Lord's-day, for the benefit of the Sa- 
crament. But most of the Bristol Ministers repelled 
them from the table, because they did not belong to 
their parishes. Setting religion aside, common hu- 
manity would have taught them to rejoice in so re- 
markable a reformation among these wretched peo- 
ple. But these watchmen of Israel \ did not choose 
to have any increase of trouble. Can we wonder, 
that the Methodists had such great success in preach- 
ing the gospel to the middling and lower orders of 
people, when such ministers as these had the care of 
most of the parishes in England ? The case, it is 
hoped, is now greatly altered. At present there is 
more religious knowledge, more candour, and greater 
attention to propriety of conduct, both among the 
Clergy and the people, than there was at that time : 
and the Methodists certainly have been the principal 
means of producing the change. 

The reader has probably been informed how fre* 
quently the Colliers in Kingswood were wont to rise 
in mobs, and set ail law and government at defiance. 
But to check such outrages also, the preaching of 
the Methodists had great influence. September 22, 
Mr, Charles Wesley was informed that the Colliers 
k M 3 were 



( 126 ) 

were risen; and, riding out from Bristol, he met 
about a thousand of them at Lawrence-Hill. The 
occasion of their rising was the dearness of corn. He 
went up to an eminence, and began to talk to them. 
Many seemed inclined to go back with him to the 
school, which some of the most desperate perceiving, 
they rushed violently upon the others, beating, tear- 
ing and driving them every way from Mr. Wesley. He 
adds, " I rode up to a rurfian, who was striking one 
of our Colliers,* and prayed him rather to strike 
me. He answered, 6 No, not for all the world,' and 
was quite overcome. I turned upon another, who 
struck my horse, and he also sunk into a lamb. They 
now made one general assault, and the violent Col- 
liers forced the quiet ones into the town. I seized 
one of the tallest, and earnestly besought him to fol- 
low me, — ' Yes,' said he, 6 that I will, all the world 
over.' I pressed about six into Christ's service. We 
met several parties, and stopped and exhorted them 
to follow us, and gleaning some from every company, 
we increased as we marched on to the school. From 
one till three o'clock, we spent in prayer, that evil 
might be prevented, and the lion chained. Then 
news was brought us, that the Colliers were returned 
in peace. They had walked quietly into the city, 
without sticks or the least violence. A few of the 
better sort of them went to the Mayor, and told their 
grievance. Then they all returned, as they came, 
without noise or disturbance. All who saw it, were 
amazed. Nothing could more clearly have shewn 
the change wrought among them, than this conduct 
en such an occasion* 

* He means a CoUkr> who was in the Methodist Society, 

* I found ' 



( 127 ) 

u I found afterwards, that all the Colliers in our 
Society had been forced away, to a man. Having 
learned of Christ not to resist evil, they went a mile 
with those that compelled them, rather than free 
themselves by violence. One man the rioters dragged 
out of his sick-bed, and threw him into the fish- 
ponds. They threatened to bury others alive, by 
filling np the pits, if they would not come up and 
bear them company." It was a happy circumstance, 
that they forced so many of the Methodist Colliers to 
go with them : as these, by their example and advice, 
restrained the savage fury of the others. This, un- 
doubtedly, was the true cause why they all returned,, 
without making any disturbance. 



SECTION V. 

OF THE SEPARATION BETWEEN MR. WESLEY AND 
MR. WHITEFIELD ; AND THE INTRODUCTION OF 
LAY-PREACHERS INTO THE WORK. 

HITHERTO Mr. Whitefield had laboured in union 
and harmony with Mr. Wesley, and his brother. They 
preached in the same pulpits, and had only one com- 
mon design, to promote Christian knowledge, and a 
holy conversation among the people, without enter- 
ing into the discussions of particular opinions. But 
Mr. Whitefield, on his second visit to America, be- 
ing well received by many pious ministers in the 
northern States, who were of Calvin's sentiments, and 
asserted absolute Predestination, and being edified by 
their piety, began also in a little time to relish their 
creed. They strongly recommended to him the 

Writings 



( 128 ) 

writings of the Puritan Divines, which he, from that 
time, read with much pleasure, approving all he 
found therein, as he informed Mr.Wesjey, in a letter 
which he wrote to him on the subject. 

On the other hand, Mr. Wesley believed and as- 
serted, that God is not willing that any should perish , 
but that all should come to repentance. And though 
the Calvinistic sentiments had been long held by a 
great part of the dissenting congregations, yet they 
did not appear, for some time, among those who were 
converted in the present revival of religion. 

Controversy between good men is commonly on 
some speculative opinion, while they are perfectly at 
unison with respect to the essential points of religion, 
and the duties of morality. And the controversy al- 
most always injures the Christian temper, much more 
than it promotes the interest of speculative truth. On 
this occasion, a separation took place between Mr, 
Wesley and Mr.Whitefield, so far that they had 
different places of worship : and some warm and tart 
expressions dropped from each. But their good 
opinion of each other's integrity, and usefulness, 
founded on long and intimate acquaintance, could 
not be destroyed by such a difference of sentiment ; 
and their mutual affection was only obscured by a 
cloud for a season. 

Mr.Whitefield, in his last Will, written with his 
own hand, about six months before he died, says, u I 
leave a mourning ring to my honoured and dear 
friends, and disinterested fellow-labourers, the Rev. 
Messrs* John and Charles Wesley, in token of my 
indissoluble union with them, in heart and christian 
affection, notwithstanding our difference in judgment 

about 



( 129 ) 

about some particular points of doctrine-.* When the 
news of Mr. Whitefield's death reached London, Mr. 
Keen, one of his executers, recollecting lie had often 
said to him, u If you should die abroad whom shall 
we get to preach your funeral Sermon ? Must it be 
your old friend, the Rev. Mr. J. Wesley ?" And 
having constantly received for answer, " He is the 
man;" Mr. Keen accordingly waited on Mr. John 
Wesley, and engaged him to preach it; which he 
did, and bore ample testimony to the undissembled 
piety, and the ardent zeal, and the extensive useful- 
ness, of his much beloved and honoured friend. t 

Mr. Wesley now went on with his labours, and 
multitudes, as before, attended his ministry, many 
of whom, renouncing all ungodliness, were brought 
into the glorious liberty of the gospel. Many also 
were the witnesses, who^ after patiently suffering the 
afflictions, which the Lord w ; as pleased to lay upon 
them, resigned their souls into the hands of God, with 
triumphant praise and joy. 

But, as the people who placed themselves under 
his care, daily increased, he was involved in a con- 
siderable difficulty. Either be must confine his la- 
bours to those whom he could visit constantly, or 
in a short space of time, or endeavour to procure some 
other assistance for them. It seems he at first had 
some hopes that the Ministers of the respective pa- 
rishes, would watch over those who were lately turned 
from the error of their ways. In this, however, he was 
disappointed ; which induced him to try other me- 
thods, and at last drew forth that defence of himself, 

* See Robert's Life of Mr. Whitefield, Page 256. 

f Ibid. Pa$e 230. Mr. Whitefield died in Sept. 1770. 

which 



( I SO ) 

which he makes in the third part of his. Farther Ap- 
peal to Men of Reason and Religion. 

" It pleased God by two or three Ministers of the 
Church of England, to call many sinners to repent- 
ance ; who, in several parts, were undeniably turned 
from a course of sin, to a course pf holiness. 

" The Ministers of the places where this was done, 
ought to have received those Ministers witn open 
arms : and to have taken them, who had just begun 
to serve God, into their peculiar care; watching over 
them in tender love, lest they should fall back into 
the snare of the devil. 

" Instead of this, the greater part spoke of those 
Ministers, as if the devil, not God, had sent them. 
Some repelled them from the Lord's Table : others 
stirred up the people against them, representing them, 
even in their public discourses, as Fellows not Jit to 
live : Papists, Heretics, Traitors, Conspirators against 
their King and Country. 

* e And how did they watch over the sinners lately 
reformed ? Even as a leopard watcheth over his 
prey. They drove some of them also from the Lord's 
Table ; to which, till now, they had had no desire to 
approach. They preached all manner of evil con- 
cerning them, openly cursing them in the name of 
the Lord. They turned many out of their work; 
persuaded others to do so too, and harassed them all 
manner of ways. 

" The event was, that some of them were wearied 
out, and so turned back to their vomit again. And 
then these good Pastors gloried over them, and en- 
deavoured to shake others by their example. 

" When the Ministers by whom God had helped 
them before, came again to those places, great part of 

their 



( 131 ) 

their work was to begin again ; if it could be begun 
again : but the relapsers were often so hardened in 
sin, that no impression could be raade upon them. 

" What could they do in a case of so extreme 
necessity ? Where so many souls lay at stake ? 

" No clergyman would assist at all. The expe- 
dient that remained wa? y to find some one among 
themselves, who tr as upright of heart, and of sound 
judgment in the things of God : and to desire him to 
meet the rest as often as be could, in order to confirm 
them, as he was able, in the ways of God, either 
by reading to them, or by prayer, or by exhorta- 
tion. 

u God immediately gave a blessing hereto. In 
several places, by means of these plain men, not only 
those who had already begun to run well, were hin- 
dered from drawing back to perdition ; but other 
sinners also, from time to time, were converted from 
the error of their ways. 

u This plain account of the whole proceeding, I 
take to be the best defence of it. I know no scrip- 
ture which forbids making use of such help, in a case 
of such necessity. And I praise God who has given 
even this help to those poor sheep, when their OWft 
Shepherds pitied them not*" 

The want of assistance of this kind, was greatly 
felt in London. The Society in that city had re- 
cently and deeply experienced, the mischievous ef- 
fects of that instruction, which is not according to the 
oracles of God. And therefore w hen Mr. Wesley was 
about to leave London, for a season, he appointed 
one, whom he judged to be strong in faith, and of 
an exemplary conversation, to meet the Society at 
the usual times, to pray with them, and give them 

such 



C 132 ) 

sucli advice as might be needful. This was Mr. 
Maxfield, who being fervent in spirit, and mighty in 
the Scriptures, greatly profited the people. They 
crowded to hear him : and by the increase of their 
number, as well as by their earnest and deep atten- 
tion, they insensibly led him to go further than he at 
first designed. He began to preach : and the Lord 
so blessed the Word, that many were not only deeply 
awakened, and brought to repentance, but were also 
made happy in a consciousness of pardon. The Scrip- 
ture marks of true conversion, inward peace, and 
power to walk in all holiness, evinced the work to be 
of God. 

The late Countess Dowager of Huntingdon, was at 
this time, and for many years after, exceedingly at- 
tached to Mr. Wesley, and very frequently wrote to 
him. She heard Mr. Maxfield expound, and in a let- 
ter to Mr. Wesley, speaks thus of him; "I never 
mentioned to you, that I have seen Maxfield. He 
is one of the greatest instances of God's peculiar fa- 
vour, that I know. God has raised from the stones, 
one to sit among the princes of his people. — He is my 
astonishment. — How is God's power shewn in weak- 
ness. You can have no idea what an attachment I 
have to him. He is highly favoured of the Lord. 
The first time I made him expound, expecting little 
from him, I sat over against him, and thought, what 
a power of God must be with him, to make me give 
any attention to him. But before he had gone over 
one fifth part, any one that had seen me, would 
have thought me made of wood or stone, so quite im- 
movable, I both felt and looked. His power in 
prayer is very extraordinary. To deal plainly, I 
could talk for an hour about him. The Society goes 
3 on 



( 133 ) 

on well here. Live assured of the most faithful anil 
sincere friendship of your unworthy sister in Christ 
Jesus. " Selina Huntingdon." 

Some, however, were offended at the irregularity, 
as it was termed, of a Lay-man preaching. A com- 
plaint was made in form to Mr.~Wesley, and he hast- 
ened to Loudon, in order to put a stop to it. His mo- 
ther then lived in his house, adjoining the Foundry, 
When he arrived, she perceived that his countenance 
was expressive of dissatisfaction, and inquired the 
cause. " Thomas Maxfield," said he abruptly "has 
turned Preacher, I find." She looked attentively at 
liim, and replied, " John, you know what my senti- 
ments have been. You cannot suspect me of favour- 
ing readilv any thing of this kind. But take care 
what you do w ith respect to that young man, for he 
is as surely called of God to preach, as you are. Ex* 
amine what have been the fruits of his preaching : 
and hear him also, yourself." He did so. His pre- 
judice bowed before the force of truth, and he could 
only say, " It is the Lord; let him do what seemeth 
him good" 

In other places also the same assistance was afford- 
ed. It appears, indeed, from what he hath said at 
various times, that he only submitted with reluctance 
to it. His high church principles stood in his way. 
But such effects were produced, that he frequently 
found himself in the predicament of Peter, who be- 
ing questioned in a matter somewhat similar, could 
only relate the fact, and say, " What teas i, that I 
could withstand God ? }} 

But the Lord was about to shew him still greatei 
N things 



( 134 ) 

tilings than these. An honest man, a Mason of Bir- 
stal, in Yorkshire, whose name was John Nelson, 
coining up to London, to work at his trade, heard 
that W ord, which he found to be the power of God 
unto salvation. His understanding was informed, his 
conscience awakened, and feeling the whole energy 
of the truths he heard delivered, he received that 
peace, which the Apostle speaks of, as the fruit of 
justifying faith, he received a knowledge of salvatioa 
by the remission of sins. 

He had full business in London and large wages. 
But from the time of his finding peace with God, it 
was continually upon his mind, That he must return, 
(though he knew not why) to his native place.' He 
did so, about Christmas, in the year 1740. His 
relations and acquaintance soon began to inquire, 
M What he thought of this new faith ?" And whe- 
ther he believed, There was any such thing as a matins 
knowing that his sins were forgiven ? John told 
them point blank, That " this new faith, as they call- 
ed it, was the old faith of the Gospel : and that lie 
himself was as sure his sins were forgiven, as he could 
be of the shining of the sun." This was soon noised 
abroad ; more and more came to inquire, concerning 
these strange things. Some put him upon the proof 
of the great truths, which such inquiries naturally led 
him to mention. And thus he was brought unawares 
to quote, explain, compare, and enforce several parts 
of Scripture. This he did at first, sitting in his 
house, till the company increased so that the house 
could not contain them. Then he stood at the door, 
which he was commonly obliged to do, in the even- 
ing, as soon as he came from work. God immedi- 
ately 



( 135 ) 

tiidy set his seal to what was spoken: and several 
believed, and therefore declared, That God was mer- 
ciful also to their unrighteousness, and had forgiven 
all their sins. 

Mr. Ingham hearing of this, came to Birstal, in- 
quired into the facts, talked with John himself, and 
examined him with the closest exactness, both touch- 
ing his knowledge and spiritual experience. After 
which, he encouraged him to proceed, and pressed 
him as often as he had opportunity, to come to any 
of the places where himself had been, and speak to 
the people as God should enable him. 

Things being in this state, John Nelson invited 
Mr. Wesley to come down among them, and in May 
he arrived at Birstal. Here he found a Lay-Preacher 
who, undeniably had done much good. Many of 
the greatest profligates in all the country were now 
changed. Their blasphemies were turned to praise, 
The whole town wore a new face : such a change did 
God work, by the artless testimony of one plain man I 
Mr. Wesley was now so fully convinced of the great 
design of a preached Gospel, that if sinners were 
truly converted to God, and a decent order preserved 
in hearing the word, lie thought it a matter of no con- 
sequence, whether the instrument of the good done, 
was a Lay-man, or regularly ordained. And if a 
regularly ordained Preacher did no good, a -id a 
Lay-man, by preaching, did ; it was easy to judge 
which was acting most agreeably to the designs of 
the Gospel, and most for the benefit of societj\ 
It is probable that such reflections as these had risen 
in his mind on the fact before him ; and his judg- 
ment was confirmed by repeated facts of the same 

N 2 hind, 



( 136 ) 

kind, that occurred ^ and thus he was induced (a 
make use of the labours of Lay-men, on a more ex- 
tensive scale than had hitherto been allowed. And 
from this time the number of Lay-men employed gra- 
dually increased, in proportion to the increase of the 
Societies, and the want of Preachers ; the Clergy ia 
general, standing at a distance from a plan of such 
irregularity, as they judged it, and so much labour. 
Mr. John Nelson's Journal was afterwards published, 
and is now extant. And, it is hard to say, which is 
most to be admired, the strength of his understand- 
ing, unassisted by human learning, his zeal for the 
salvation of souls, or the injuries and oppressions he 
suffered from those, who knew not what spirit they 
Hvere of. 

From this time Mr. Wesley laboured much in 
Yorkshire. In no part of England has religion taken 
a deeper root, or had a wider spread, than in this 
favoured county. The people, who are numerous, 
are all industrious, and, in general, fully employed. 
They have learned to be " diligent in business, and 
fervent in spirit, serving the Lord." Not only in all 
the capital towns, but in most of the villages also, 
numerous Societies are formed, and Christian fellow- 
ship, till then unknown, has given religion a stability 
and beauty, which can hardly be conceived by those 
who know it not. 



SECTION 



( 137 ) 



SECTION VL 

OF THE SUCCESS OF THE GOSPEL AMONG THE COL- 
LIERS AND OTHERS, IN AND ABOUT NEWCASTLE- 
UPON-TYNE, AND IN STAFFORDSHIRE, AND AMONG 
THE TINNERS IN CORNWALL, WITH THE PERSE- 
CUTIONS MR. WESLEY AND HIS FRIENDS EN- 
DURED. 

ABOUT a year before ibis, viz, in Jane 1741, Mr. 
Wesley bad taken a journey as far as Nottingham, 
where he had preached in the Market-place, io an 
immense number of people. Being now as far north 
as Birslai near Leeds, he determined to go forward 
from thence to visit Newcastle-upon-Tyne. Having 
witnessed the success of the Gospel among the Col- 
liers at Kingswood, he had long had a desire to visit 
those about Newcastle, and now accomplished his 
wish ; at least in part, and made way for future visits. 
He was not known to, any person of Newcastle; and 
therefore, he and Mr. J. Taylor, who travelled with 
him, put up at an inn. On walking through the 
town, after taking some refreshment, he observes : " I 
was surprised ; so much drunkenness, cursing, and 
swearing, (even from the mouths of little children) 
do I never remember to have seen and heard before, 
in so small a compass of time. Surely this place is 
ripe for Him, who ' came not to call the righteous, 
but sinners to repentance.' 

M Sunday SO, At seven, I walked down to Sand- 
gate, the poorest, and most contemptible part of the 
town, and standing at the end of the street with John 
Taylor, began to sing the hundredth psalm. Three 
N 3 or 



( 138 ) 

or font people came out to see what was the maltcr, 
who soon increased to four or five hundred. I sup- 
pose there might be twelve or fifteen hundred before 
I had done preaching : to whom I applied those so- 
lemn words, "He 'was wounded for our transgres- 
sions. He was bruised for our iniquities ; the chas- 
tisement of our peace was upon Him, and by his 
stripes we are healed.' 

" Observing (lie people, when I had done, to 
stand gapin and staring upon me, with the most 
profound astonishment, I told them, If you desire to 
know who I am, my name is John Wesley. At five 
in the evening, with God's help, I design to preach 
here again. 

" At five, the hill on which I designed to preach, 
was covered from the top to. the bottom. I never saw 
so large a number of people together, either in Moor- 
fields, or at Kennington-Common. I knew it was 
not possible for the one half to hear, although my 
voice was then strong and clear, and I stood so as to 
have them all in view, as they were ranged on the 
side of the hill. The word of God, which I set be- 
fore them, was, I zoill heal their backsliding, 1 will 
love them freely. After preaching, the poor people 
were ready to tread me underfoot, out of pure love 
and kindness. It, was some time before I could pos- 
sibly get out of the press. I then went back another 
way than I came. But several were got to our inn 
before me; by whom I was vehemently importuned 
to stay with them, at least, a few days ; or, however, 
©ne day more. But I could not consent : having 
given my word, to be at Birstal, with God's leave, on 
Tuesday night." 

As they were returning through Knaresborough, 

npt 



( 139 ) 

not intending lo stop there, a young man stopped 
Mr. Wesley in the street, and earnestly desired him 
to go to his house. He did so. The young man tokl 
him, that their talking with a person, as they went 
through the town before, had set many on a flame, 
and that the Sermon they had given him had travel- 
led from one end of the town to the other. Thus was 
some precious seed of divine truth sown here also, 
which appears to have produced fruit in the convic- 
tion and conversion of divers individuals. 

After preaching in sundry places in the west of 
Yorkshire, he visited Epworth, his native place, 
where his father had been Rector of the parish 
many years, and had borne a faithful testimony ; 
though all the seed seemed to have fallen, as by the 
highway-side. 

u It being many years," saj's he, u since I had been 
in Epworth before, I went to an Inn, in the middle 
of the town, not knowing whether there were any left 
in it now, who would not be ashamed of my acquaint- 
ance. But an old servant of my father's, with two 
or three poor women, presently found me out. I asked 
her, ' Do you know any in Epworth who are in earn- 
est to be saved ?' She answered, c I am, by the grace 
of God : and I know 7 I am saved through faith.' I 
asked, c Have you then the peace of God? Do you 
know that lie has forgiven your sins?' She replied, 
6 I thank God, I know it well. And many here can 
say the same thing/ 

" Sunday 6. A little before the service began, I 
went to Mr. Romley the curate, and offered to assist 
Mm, either by preaching or reading prayers. But he 
did not care to accept of my assistance. The church 
was exceedingly fail in the afternoon, a rumour being 

spread, 



( 140 ) 

spread, (hat I was fo 'preach. But (he Sermon on, 
Quench not the Spirit, was not suitable to the ex- 
pectation of many of the hearers. Mr. Romley told 
theni, 6 One of the most dangerous ways of quench- 
ing the Spirit, was by enthusiasm and enlarged on 
the character of an enthusiast, in a very florid and 
oratorical manner. After sermon, J. Taylor stood in 
the church-yard, and gave notice as the people were 
coming out, ' Mr. Wesley, not being permitted to 
preach in the church, designs to preach here at- six 
o'clock.' 

" Accordingly, at six I came, and found such a 
congregation, as, I believe, Epworth never saw be- 
fore. I stood near the east end of the church, upon 
my father's tomb-stone, and cried, 6 The kingdom of 
heaven is not meat and drink ; but righteousness, 
and peace, and joy in the Holy Ghost,' 

u Wednesday 9. I rode over to a neighbouring 
town, to wait upon a Justice of Peace, a man of can- 
dour and understanding; before whom (I was in- 
formed) their angry neighbours had carried a whole 
waggon load of these new hereticks. But, when he 
asked, What they had done ? there was a deep si- 
lence : for that was a point their conductors had 
forgot. At length one said, 4 Why, they pretend to 
be better than other people ; and besides, they pray 
from morning to night.' Mr. S. asked, 4 But have 
they done nothing besides ?' 6 Yes, Sir,' said an old 
man, 6 A n't please your worship, they have convarted 
my wife. 'Till she went among them, she had such 
a tongue! And now she is as quiet as a lamb.' 
6 Carry them back, carry them back,' replied the 
Justice, 6 and let them convert all the scolds in the 
town.' " 

He 



( 141 ) 

He continues, " Friday the Uth, I proaclied again 
at Epworthj about eight, on Ezekiel's vision of the 
dry bones. And great indeed was the shaking among 
them. Lamentation and great mourning were heard ; 
God bowing their hearts, so that on every side, as 
w ith one accord, they lifted up their voice, and wept 
aloud, Surely He, who sent his Spirit to breathe 
upon them, will hear their cry, and will help them. 

" Saturday 12. I preached on the righteousness of 
thejaw, and the righteousness of faith. While I was 
speaking, several dropped down as dead. And among 
the rest, such a cry was heard, of sinners groaning 
for the righteousness of faith, as almost drowned my 
voice. But many of these soon lifted up their heads 
with joy, and broke out into thanksgiving ; being as- 
sured, they now had the desire of their soul, the for- 
giveness of their sins. 

" At six, I preached for the last time in Epworth 
church-yard, (being to leave the town the next morn- 
ing,) to a vast multitude gathered together from all 
parts, on the beginning of our Lord's Sermon on the 
Mount. I continued among them for near three 
hours: and yet we scarce knew how to part. O lei 
none think his labour of love is lost, because the fruit 
does not immediately appear. Near forty years did 
my father labour here. But he saw little fruit of all 
his labour. I took some pains among this people 
too. And my strength also seemed spent in vain. 
But now the fruit appeared. There were scarce any 
in the town, on whom either my father or 1 had taken 
any pains formerly, but the seed sown so long since 
now sprung up, bringing forth repentance and re- 
mission of sins.' 

Preaching 



( m ) 

Preaching at various places in his way, June 2B ? 
1742, Mr. Wesley came to Bristol. From hence he 
visited Wales, and afterwards divided his labours 
chiefly between London and Bristol, and some ad- 
jacent Societies, till the beginning of November^ 
•when he again set out for the North. On the 31st, 
he came to Newcastle, Here his brother Charles had 
been preaching some weeks before, with great suc- 
cess, and a Society was already formed. The next 
morning Mr. Wesley began to preach at five o'clock, 
a thing unheard of in these parts, till he introduced 
the practice ; which he did every where, if there was 
any probability, that a few persons could be gathered 
to hear him, " On the 18th, " he says, " I could not 
but observe the different manner wherein God is 
pleased to work irr different places. The grace of 
God flows here, with a wider stream than it did at 
first, either at Bristol or Kingswood. But it does not 
sink so deep as it did there. Few are thoroughly 
convinced of sin, and scarce any can witness that the 
Lamb of God has taken away their sins. I never 
saw the work of God, in any other place, so evenly 
and gradually carried on. It continually rises step 
fey step. Not so much seems to be done at any one 
time, as hath frequently been done at Bristol or Lon- 
don : but something at every time. It is the same 
with particular souls. I saw none in the triumph of 
faith, which has been so common in other places, 
But the believers go on calmly and steadily. Let 
God do as seemeth him good." 

December 20. Having obtained a piece of ground, 
forty yards in length, to build a house for their meet- 
ings and public worship, they laid the first stone of 

the 



ihc building. It being computed, tbat such a bouse, 
as was proposed, could not be finished under seven 
hundred pounds, many were positive it would never 
be finished at all. " I was of another mind," says 
Mr. Wesley, " not doubting, but as it was begun for 
God's sake, he would provide what was needful for 
finishing it." 

January 2, 1743, he reached Epworth ; and next 
day, being Sunday, he preached at five in the morn- 
ings and again at eight, from his father's tomb-stone* 
M Many, from the neighbouring towns, asked if it 
would not be well, as it was sacrament Sunday, for 
Hhem to receive it. I told them," says Mr. Wesley, 

By all means. But it would be more respectful 
first to ask Mr. Romley, the Curate's leave." One 
did so, in the name of the rest. To whom he said, 
u Pray tell Mr. Wesley, I shall not give him the sa- 
crament : for he is not fit." 

u How wise a God," observes he, 6t is our God"! 
There could not have been so fit a place under hea- 
ven, where this should befall me first, as my father's 
house, the place of my nativity, and the very place 
where, according to the sir ait est sect of our religion , 
I had so long lived a Pharisee! It was also jfrf, in 
the highest degree, that he who repelled me from that 
very table, where I had myself so often distributed 
the bread of life, should be one who owed his all in 
this world, to the tender love which my father had 
shewn to his, as well as personally to himself." 

The Messrs. Wesley s having witnessed the happy 
effects of their preaching, among the Colliers at 
Kingswood, and those in Newcastle, and the parts 
I adjacent, now determined to visit those also in Staf- 
fordshire ; who were known to be in a similar state of 

ignorance 

If ' 



( 144 ) 

ignorance and vice. Mr. Charles Wesley went first, 
and preached sundry times at Wednesbury, ond in 
the neighbourhood with considerable success. Mr. 
John Wesley now took these parts in his way from 
Epworth to Bristol. He came to Wednesbury/ on 
Saturday, January 8, and preached in the Town- 
Hall, at seven in the evening. " It was filled," he 
observes, " from end to end ! and all appeared to be 
deeply attentive, while I explained, c This is the co- 
venant which I will make after those days, saitli the 
Lord.' 

" Sunday 9. The Hall was filled again at five ; and 
I proclaimed, 6 The name of the Lord ; the Lord, the 
Lord God, merciful and gracious, long-suffering, and 
abundant in goodness and truth.' At eight we met 
in the place where my brother preached, made, as it 
were, for the great congregation. It is a large hol- 
low, scarcely a mile from the town, capable of con- 
taining four or five thousand people. They stood in 
u half circle, one above another, and seemed ail to 
receive with joy, that great truth, 6 The kingdom of 
God is not meat and drink, but righteousness, and 
peace, and joy, in the Holy Ghost.' 

u In the afternoon, Mr. Egginton preached a plain, 
useful sermon. Almost the whole congregation then 
went down to the place, where abundance of people 
were already waiting for us : so that the hollow com Id 
not contain them, but was edged round, with those 
who came from all parts. My subject was, * By 
grace ye are saved through faith.' O that all who 
heard might experience this salvation ! 

" Monday 10. I preached at five, at eight, and at 
three. In the intervals of preaching, I spoke to all 
who desired it. Last night, twenty-nine of them 
6 were 



( 145 ) 

were joined together. Tuesday 11, about a hundred. 

0 that none of these may draw back to perdition ! 
Let these believe unto the saving of the soul! 

Wednesday 12. I took my leave of them in the 
morning, by shewing the difference between the 
righteousness of the law, and that of faith. 

From hence Mr. Wesley proceeded to Bristol, and 
thence to London. But his stay was not long at either 
place. For February 14, notwithstanding the season 
of the year, and the badness of the roads, at this time 
in many parts of England, he again set out on horse- 
back for the North. On the 19th he reached New- 
castle, (a third time,) and here, and in the neighbour- 
ing towns and villages, he spent near six weeks, in 
preaching and exhorting, praying and conversing 
with the people, and in regulating the Societies, be- 
tween eight and nine hundred being now united to* 
gether at Newcastle alone. 

On his return from Newcastle, he again visited 
Wednesbury, where he found the Society already 
increased to several hundreds. But a cloud was ga- 
thering over them, which threatened a dreadful storm. 

" The inexcusable folly of Mr.W -s," says Mr* 

Wesley, " had so provoked Mr, E , that his 

former love was turned into bitter hatred. But he 
had not yet had time to work up the poor people, 
into that rage and madness, which afterwards ap- 
peared; so that they were extremely quiet, both this 
and the following days, while I improved the present 
opportunity, and exhorted them, morning and even- 
ing, to believe on the Lord Jesus, and to work out 
their salvation with fear and trembling. 

" V^et, on Sunday 17, the scene began to open. 

1 think I never heard so wicked a sermon, and deli- 

O vered 



( 146 ) 

vered with such bitterness of voice and manner, as 

that which Mr. E preached in the afternoon. 

I knew what effect this must have in a little time, and 
therefore judged it expedient, to prepare the poor 
people for what was to follow ; that when it came, 
they might not be offended. Accordingly, on Tues- 
day 19, I strongly enforced those words of our Lord, 
i If any man will come after me, and hate not his 
father and mother, — yea, and his own life, he cannot 
be my disciple. And whosoever doth not bear his 
cross, and come after me, cannot be my disciple.' 

" While I was speaking, a gentleman rode up very 
drunk ; and after many unseemly, and bitter words, 
laboured much to ride over some of the people. I 
was surprised to hear he was a neighbouring clergy- 
man. And this too is a man zealous for the Church ! 
"Ah, poor Church ! If it stood in need of such de- 
fenders ! ,J 

May 20. Mr. Charles Wesley came again to Wed- 
nesbury. " Here," says he, " the seed has taken 
deep root among the dear Colliers, and many are 
added to the Church. A Society of more than three 
hundred are seeking full redemption in the cleansing 
blood of Christ. The enemy rages exceedingly, and 
Mr. E- preaches against them. A few here have 
returned railing for railing, but the generality have 
behaved as the followers of Christ Jesus. May 21. 
I spent the morning in conference with several, who 
have received the atonement under my brother's mi- 
nistry. I then walked with many of our brethren to 
Walsal, where we were received with the old com- 
plaint, Behold, these that turn the world upside 
down, are come hither also. We walked through 
the town, amidst the noisy greetings of our enemies. 

I stood 



( 147 ) 

I stood on the steps of the Market-House. A host of 
men came against us ; they lifted up their voice, and 
raged horribly. I preached from these words, But 
none of these things move me; neither count I my 
life dear unto myself, so that I tnight finish my 
course with joy, &c. The streets were full of fierce 
Ephesian beasts, (the principal man setting them 
on,) who roared and shouted, and threw stones in- 
cessantly. At the conclusion, a stream of ruffians was 
suffered to beat me down from the steps ; I rose, and 
having given the blessing, was beat down again, and 
so a third time. When we had returned thanks to 
the God of our salvation, from the steps, I bid them 
depart in peace, and walked through the thickest of 
the rioters. They reviled, but had no commission to 
touch an hair of our heads. May 22, I preached to 
between one and two thousand peaceable people, at 
Birmingham, and again at Wednesbury in the even- 
ing. On the 23d, I took my leave in those words, 
Confirming the souls of the disciples, and exhort** 
ing them to continue in the faith ; and that zee must 
through much tribulation, enter into the kingdom of 
heaven. With many tears and blessings, they sent 
me away, recommended to the grace of God." 

It may be proper to observe here that, antecedently 
to this period, the Methodists had occasionally met 
with considerable disturbance and persecution in some 
places. At Bristol, in the years 1739 and 1710, se- 
veral rioters had disturbed their meetings ; and were, 
for some time, emboldened by impunity. The con- 
sequence was, that their numbers continually in- 
creased. 

" Tuesday, April 1. While I was expounding," 
says Mr. Wesley, " the former part of the 23d chap- 

02 tea- 



( 148 ) 

ter of the Acts, (How wonderfully suited to the oc- 
casion! though not by my own choice,) the floods 
began to lift up their voice. Some or other of the 
children of Belial had laboured to disturb us several 
nights before. But now it seemed as if all the hosts 
of the aliens were come together with one consent. 
Not only the court, and the alleys, but all the street, 
upwards and downwards, was filled with people, 
shouting, cursing, and swearing, and ready to swal- 
low the ground with fierceness and rage. The mayor 
sent orders that they should disperse. But they set 
him at nought. The chief constable came next in 
person, who was till then sufficiently prejudiced 
against us. But they insulted him also in so gross a 
manner, as, I believe, fully opened his eyes. At 
length the mayor sent several of his officers, who 
took the ringleaders into custody, and did not go 
until all the rest were dispersed. Surely he hath been 
to us the minister of God for good. 

" Wednesday 2. The rioters were brought up to 
the Court, the Quarter-Sessions being held that day. 
They began to excuse themselves, by saying many 
things of me. But the mayor cut them all short, 
saying, 6 What Mr. Wesley is, is nothing to you. 
I will keep the peace : I will have no rioting in this 
city/ " 

From this time, the Societies in Bristol enjoyed al- 
most an uninterrupted peace. 

In London also rioters assembled at various places, 
and frequently treated Mr. Wesley, and many of his 
serious hearers, in a cruel manner. They followed 
them with showers of stones, and once attempted to 
unroof the Foundery, where the congregation was 
assembled, and had nearly accomplished their de- 
sign. 



(149 ) 

sign. The common cry was, 66 You may treat them 
as you please, for there is no law for them." But 
Sir John Ganson, the Chairman of the Middlesex 
Justices, called on Mr. Wesley, and informed him, 
that he had no need to suffer these riotous mobs to 
molest him, adding, "Sir, I and the other Middlesex 
magistrates, have orders from above to do you justice, 
whenever you apply to us." A short time after, he 
did apply. Justice was done, though not with ri- 
gour, and from that time, the Society had peace in 
London. 

There is good authority to say, that bis late Ma- 
jesty, (George II,) on representation made to him, of 
the persecution suffered by the Societies at this time, 
declared that " No man in his dominions should be 
persecuted on the account of religion, while he sat on 
the throne." A declaration, that certainly reflected 
much honour on the king. 

Now had the justices, in and about Wednesbury, 
acted as the magistrates at Bristol and London had 
done, and as the duty of their office laid them under 
an obligation of doing, there would have been no such 
tumults in Staffordshire, as we have mentioned. But 
instead of this, they encouraged, and even stirred up 
the basest of the people to outrages which were a 
scandal to the Christian name. Riotous mobs were 
summoned together by the sound of the horn : men, 
women, and children, were abased in the most shock- 
ing manner ; being beaten, stou d, covered with mud: 
some, even pregnant women, treated in a manner that 
cannot be mentioned. In the mean time, their houses 
were bro^e open by any that pleased, and their goods 
spoiled or carried away ; some of the owners stand- 
ing by^ but not daring to oppose, as it would have 

O 3 been, 



(150) 

been at the peril of their lives. For a full account 
of these riots, I refer the reader to a small Pamphlet, 
published on the subject ; — to Mr. Wesley's fifth 
Journal; — and, his Life, by Dr. Coke and Mr* 
Moore. 

These riots continued through a great part of the 
next year. The mob at Walsal, Darlaston, and 
Wednesbury, hired for the purpose by their betters, 
broke open their poor neighbour's houses at their 
pleasure, by day and night, extorting money from 
the few that had it; taking away or destroying their 
victuals and goods ; beating and wounding their bo- 
dies ; abusing their women, and openly declaring 
they would destroy every Methodist m the country : 
the Christian country, where his Majesty's peace- 
able and loyal subjects were so treated for eight 
months : and then publickly branded in the White- 
hall and London Evening Post, for rioters and in- 
cendiaries ! ! 

Next in ignorance and all manner of wickedness 
to the Colliers at Kingswood, Newcastle, and Wed- 
nesbury, we may place the Tinners in Cornwall. Au- 
gust 26, of this year, (1734,) Mr. Wesley set out to 
visit them. His brother, and two of the Preachers had 
already laboured among them with great success. 
Mr. Wesley made no considerable stop, till he came 
to St. Ives. Sometime before, Captain Turner, of 
Bristol, connected, it seems, with the Methodists, had 
put in here, and was agreeably surprised to find a 
little society formed upon Dr. Woodward's plan, who 
constantly met together. They were greatly refreshed 
and strengthened by him, as he was also by them. 
This was the occasion of introducing the Methodists 
iato this place. Mr. Wesley spake severally with 

those 



( 151 ) 

those in the Society, now increased to about a hun- 
dred and twenty, near a hundred of whom had found 
peace with God. He spent three weeks in preach- 
ing here, and in Zennor, Morva, St. Just, Sennan, 
St. Mary's, (one of the Isles of Scilly,) Gwenap, and 
on several of the Downs throughout the West of 
Cornwall. 

It has pleased God to give increase to the seed 
sown here by his servants, so that it has since pro- 
duced an abundant harvest. There is hardly any 
part of the three kingdoms, where a change has been 
more visible and general, in the manners of the peo- 
ple. Hurling, their favourite diversion, at which 
limbs were often broken, and frequently lives lost, is 
now, hardly heard of; and that scandal of humanity, 
so constantly practised on the coasts of Cornwall, the 
plundering vessels that struck upon the rocks, and 
afterwards murdering those, who escaped out of the 
wreck, is now either quite at an end, or the Gentle- 
men, and not the poor Tinners, are to be blamed. 
And more has been done to suppress smuggling, by 
preaching the Gospel in the county, and enforcing 
the rules of the Society, than either the laws of the 
Country, or the officers of Excise, were ever able to 
effect. But it is not harmless or outward decency 
alone, which has so increased, but the religion of the 
heart : — faith working by love, producing all inward 
and outward holiness. 

In the April following, Mr. Wesley took a second 
journey into Cornwall, and went through many towns 
he had not seen before. Since his former visit, there 
had been hot persecution both of the Preachers and 
people. The preaching-house at St. Ives was pulled 
down to the ground ; one of the Preachers pressed, 

and 



( m > \ 

and sent for a soldier, as were several of the people ; 
over and above the being stoned, covered with dirt, 
and the like, which was the treatment many of them 
met with from day to day. But, notwithstanding 
this, they who had heen eminent for hurling, fight- 
ing, drinking, and all manner of wickedness, conti- 
nued eminent for sobriety, piety, and all manner of 
goodness. In all parts, more and more, the lions 
became lambs, continually praising God, and calling 
their old companions in sin, to come and magnify 
the Lord together. 

About the same time, John Nelson, and Thomas 
Beard, were pressed and sent for soldiers, for no other 
crime, either committed or pretended, than that of 
calling sinners to repentance. The case of John Nel- 
son is well known. Thomas Beard also was nothing 
terrified by his adversaries. Yet the body, after a 
while, sunk under its burden. He was then lodged 
in the Hospital of Newcastle, where he praised God 
continually. His fever increasing, he was bled : his 
arm festered, mortified, and was cut off ; two or 
three days after which, God signed his discharge,, 
and called him to his eternal home. 

SECTION VII. 

OF THE CONDUCT OF MR. WESLEY AND THE ME- 
THODISTS, DURING THE TROUBLES IN 1714 AND 
1745 ; OF HIS PREACHING TO THE SOLDIERS; 
AND IMPROVING THE ALARMS, WHICH THEN 
PREVAILED, TO BRING SINNERS EVERY WHERE 
TO REPENTANCE. 

IN the beginning of the year 1744, a report pre- 
Yailed ? that the French threatened an invasion, and 

4 were 



( 153 ) 

•were expected to land every hour, in support of 
Charles Sluart, the Pretender to the Crown of Eng- 
land. At this critical time, all denominations of peo- 
ple were addressing the King, and testifying their at- 
tachment to the august family, that now fills the 
throne. The principles of the Methodists were but 
imperfectly known ; and their itinerancy, and private 
Societies, brought them under general suspicion. — 
Mr. Wesley, therefore, was urged by many to write 
an Address to His Majesty. He and those in con- 
nection with him were continually declaring their 
attachment to the King's person and government, both 
in private and public, but he was unwilling to ad- 
dress the King, lest his Societies should be considered 
as a particular sect, or body of people separate from 
the Established Church. 

His brother Charles was of the same mind, and 
March 6, wrote to him on this subject, as follows. 
" My objection to your Address, in the name of the 
Methodists, is, that it would constitute us a Sect : at 
least it would seem to allow, that we are a body dis- 
tinct from the national Church ; whereas we are only a 
sound part of it." Nevertheless, Mr. Wesley at length 
so far yielded to importunity, as to draw up the fol- 
lowing Address; which, however, for the above-men- 
tioned reasons, on further consideration, he did not 
present. The thoughts and style of a man of God, 
may be easily seen therein, rather than the laboured 
eloquence, so common upon such occasions. 

" To the King's most excellent Majesty : 

" The humble Address of the Societies in England 
and Wales, called Methodists ; 

"Most 



( 154 ) 

^ Most gracious Sovereign, 

6C So inconsiderable as we are, a people scattered 
and peeled, and trodden under foot, from the begin- 
ning hitherto, we should in no wise have presumed, 
even on this great occasion, to open our lips to your 
Majesty, had we not been induced, indeed constrained 
so to do, by two considerations : the one, that in spite 
of. all our remonstrances on that head, we are con- 
tinually represented as a peculiar sect of men, sepa- 
rating ourselves from the Established Church : the 
other, that we are still traduced as inclined to po- 
perj^ and consequently disaffected to your Majesty. 

" Upon these considerations, we think it incumbent 
upon us, if we must stand as a distinct body from our 
brethren, to tender for ourselves, our most dutiful re- 
gards to your sacred Majesty : and to declare in the 
presence of Him we serve, the King of Kings, and 
Lord of Lords, that we are a part (however mean) of 
that Protestant Church, established in these king- 
doms : that we unite together for this, and no other 
end — to promote, so far as we may be capable, jus- 
tice, mercy, and truth, the glory of God, and peace 
and good-will among men : that we detest and abhor 
the fundamental doctrines of the Church of Rome, 
and are steadily attached to your Majesty's royal 
person and illustrious house, 

" We cannot indeed say or do either more or less, 
than we apprehend consistent with the written word 
of God. But we are ready to obey your Majesty to 
the uttermost, in all things which we conceive to be 
agreeable thereto. And we earnestly exhort all with 
whom we converse, as they fear God, to honour the 
King. We, of the Clergy in particular, put ail men 

in 



( J55 ) 

in mind, to revere the higher powers as of God ; and 
continually declare, Ye must needs be subject, not 
only for wrath, but also for conscience sake. 

M Silver and gold, most of us must own, we have 
none. But such as we have, we humbly beg your 
Majesty to accept, together with our hearts and pray- 
ers. May He who hath bought us with his blood, 
the Prince of all the Kings of the earth, fight against 
all the enemies of your Majesty, with the two-edged 
sword that cometh out of his mouth ! And when he 
calleth your Majesty from this throne, full of years 
and victories, may it be with that voice, c Come, re- 
ceive the kingdom, prepared for thee from the be- 
ginning of the world/ 

" These are the continual prayers of your Majesty's 
dutiful and loyal subjects, 

" John Wesley, &c." 

All this year the alarms were uninterrupted, from 
the French on the one hand, and the rebels on the 
other : and a general panic ran through the nation, 
from the East to the West, from the North to the 
South. Mr. Wesley, therefore, judged it needful to 
visit as many places as possible, and avail himself of 
the precious opportunity. His brother and the other 
preachers were of the same mind : they spake, and 
spared not. They rushed through every open door, 
" And cried, Sinners, behold the Lamb !" And their 
word did not fall to the ground : they saw abundant 
fruit of their labour. Mr. Wesley went through many 
parts of Wales ; through most of the midland coun- 
ties, and then through Lincolnshire and Yorkshire, 
to Newcastle-upon-Tyne. And multitudes who were 

utterly 



( 156 ) 

utterly careless before, did now prepare to meet their 

God. 

Many were awakened in a remarkable manner : — 
many w^re converted to God, and many enabled to 
testify, that the blood of Jesus Christ cleanseth from 
all sin. Mean time, they were in most places tolera- 
bly quiet, as to popular tumults. Where any thing 
of the kind appeared, the magistrates usually inter- 
posed, as, indeed, it was their duty to do. And 
wherever the peace officers do their duty, no riot can 
long subsist. 

Newcastle-upon-Tyne, in particular, was a place 
of almost continual alarm during the troubles in Scot- 
land. Here, therefore, Mr. Wesley remained a consi- 
derable time : and his labour was not in vain. Many 
now learned truly to honour the King, from the 
right principle, the fear of God, who were before as 
reeds shaken with the wind. Biat his soul was grieved 
within him, at the extreme ungodliness of those who 
were appointed to defend the land. He therefore 
wrote the following letter to one of the magistrates. 
" Sir, 

" The fear of God, the love of my country, and 
the regard I have for his Majesty King George, con- 
strain me to write a few plain words to one, who is 
no stranger to these principles of action. 

" My soul has been pained day by day, even in 
walking the streets of Newcastle, at the senseless, 
shameless wickedness, the ignorant profaneness of the 
poor men^ to whom our lives are intrusted. The con- 
tinual cursing and swearing, the wanton blasphemy 
of the soldiers in general, must needs be a torture to 
the sober ear, whether of a christian or honest infidel. 

Can 



( 157 ) 

Can any that either fear God, or love their neighbour, 
hear this without concern ? Especially, if' they con- 
sider the interest of our country, as well as these un- 
happy men themselves ? For, can it be expected, 
that God should be on their side, who are daily 
affronting" him to his face? And, if God be not on 
their side, how little will either their number, or 
courage, or strength avail i 

u Is there no man that careth for these souls i 
Doubtless there are some w r ho ought so to do. But 
many of these, if I am rightly informed, receive large 
pay, and do just nothing. 

" I would to God it were in my power, in any de- 
gree, to supply their lack of service. I am ready to 
do what in me lies, to call these poor sinners to re- 
pentance, once or twice a day, (while I remain in 
these parts,) at any hour, or place. And I desire no 
pay at all for doing this : unless what my Lord shall 
give at his appearing. 

" If it be objected, (from our heathenish poet,) 
c This conscience will make cowards of us all :' I an- 
swer, let us judge by matter of fact. Let either 
friends or enemies speak. Did those who feared God 
behave as cowards at Fontenoy ? Did John Haime, 
the dragoon, betray any cowardice, before or after 
his horse sunk under him ? Or did William Cle- 
ments, when he received the first ball in his left, and 
the second in his right arm ? Did John Evans, when 
the cannon-ball took oft' both his legs? Did lie not 
call about him as long as he could speak, to praise 
and fear God, and honour the king ; as one who 
feared nothing, but lest his breath should be spent in 
vain ? 

P c< If 



( 158 ) 

u If it were objected, that I should only fill their 
heads with peculiar whims and notions ! That might 
easily be known. Only let the officers hear with their 
own ears : and they may judge, whether I do not 
preach the plain principles of manly, rational re- 
ligion. 

" Having myself no knowledge of the General, I 
took the liberty to make this otFer to you. I have 
no interest herein : but I shall rejoice to serve, as I 
am able, my King and Country, If it be judged, 
that this will be of no real service, let the proposal 
die, and be forgotten. But I beg you, Sir, to believe, 
that I have the same glorious cause, for which you 
have shewn so becoming a zeal, earnestly at heart : 
and that therefore I am, with warm respect, 

u Sir, your most obedient servant, 

" John Wesley." 

A polite answer was returned by the Magistrate % 
and the General being informed of it, gave his con- 
sent ; in consequence of which, Mr. Wesley preach- 
ed to the soldiers, as long as he continued in those 
parts. 

On Friday, August 24, 17M, Mr. Wesley preached 
for the last time at Oxford, before the University, 
He had preached to them twice before, since the time 
he began to declare the truth in the fields and high- 
ways. Those sermons are printed in the first volume 
of his Works, and are well worth a serious perusal, 
" I am now," says he, u clear of the blood of these 
men. I have fully delivered my own soul* And I 
am well pleased that it should be the very day, on 
which, in the last century, near two thousand burn- 
ing and shining lights were put out at one stroke 

Yet 



( 159 ) 

Yet what a wide difference is there between (heir case 
and mine ! They were turned out of house and home, 
and all that they had : whereas I am only hindered 
from preaching, without any other loss : and that in 
a kind of honourable manner : it being determined, 
that when my next turn to preach conies, they will 
pay another person to preach for me." And so they 
did twice or thrice : eyen to the time that he resigned 
his fellowship. 

About this time, Mr. Wesley and his brother began 
to be spoken of in Scotland, and a few of the most 
pious ministers there, though differing from the two 
brothers in many points of doctrine, yet rejoiced at 
the great revival of practical religion in England, by 
their means. Mr. James Robe, minister of Killsyth, 
having received from a friend some account of them, 
wrote as follows : " I was much pleased with what 
you wrote to me, of the Messrs. Wesleys. I rejoice, 
that justification, the imputed righteousness of Jeho- 
vah, our righteousness, received by faith alone, and 
Gospel holiness, are the subjects of their sermons t 
and the debated points, (various sentiments about 
which, are not inconsistent with saving faith, and our 
acceptance with God,) are laid aside. I embrace fel- 
lowship with them, and pray, that the Lord of the 
vineyard may give them success, in preaching the 
Faith of Christ, so much needed in England. I have 
learned something new, as to the exhortcrs.* From 
what you mention of them, I look upon them, as so 
many licensed probationers, or useful public teach- 
ers ; which is the case oi" our probationers. This 
provides us with an answer to objections, betides that 



* He means the Lay-Preachers. 

P2 



of 



( 160 ) 

of the extraordinary circumstances of the Established 
Church. I beg you to salute the two brothers for 
me much in the Lord." 

Mr. James Erskine, who frequently, in the course 
of the year 1744, or 1745, corresponded with Mr. 
Wesley, transmitted this part of Mr. Robe's letter to 
him; and with a liberality, not common to Scotch- 
men at that time, he asks, " Are the points which 
give the different denominations to Christians, and 
from which proceed separate communions^ animosi- 
ties, evil-speakings, surmises, and, at. last ? coolness 
of affection, aptness to misconstrue, slowness to think 
w ell of others, stiffness in our own conceits, and over- 
valuing our own opinion, &c. &c. — are these points 
as important, as clearly revealed, and as essential, or 
as closely connected with essentials of practical Chris- 
tianity, as the loving one another, with a pure heart 
fervently, and not forsaking, much less refusing, the 
assembling of ourselves together, as the manner of 
some was, and of almost all is Every candid man 
will most certainly answer this question in the nega- 
tive. And it requires no great degree of discern- 
ment to perceive, that the narrow, party spirit, which 
prevails among most denominations of Christians, 
with regard to communion, and church fellowship, 
even where it is acknowledged that the essential doc- 
trines of the Gospel, are held fast, is one grand hin- 
derance of brotherly love, and of the more general 
diffusion of real, experimental Christianity. 

The light, however, in which Mr. Wesley and his 
helpers were viewed by some of the Clergy of the 
Church of England, was very different from that in 
which they appeared to these pious and eminent 
Ministers in Scothyad, February, 1747. " Being m 

Yorkshire." 



r mi ) 

Yorkshire," says Mr, Wesley, " I met with a Cler- 
gyman, who told me some of the Preachers hail fre- 
ouenty preached in his parish ; and his judgment v. a?, 
J, That their preaching- had done some ^ood, bu| 
more harm. Because, 2. Those who had attended it, 
had ouly turned from one degree of wickedness to 
another ; they had only exchanged sabbath -break ing, 
swearing, or drunkenness, for slandering, backbiting, 
and evil-speaking : and, 3. Those who did not attend 
it, were provoked hereby to return evil for evil. So 
that the former^ in effect, were no better, and the 
latter worse than before. 

" The same objection, in substance," says Mr. 
Wesley, u has been made in most other parts of 
England. It therefore deserves a serious answer, 
which will equally hold in all places. It is allowed, 
first, that our preaching has done good ; common, 
swearers, sabbath-breakers, drunkards, thieves, for- 
nicators, having been reclaimed from those outward 
sins. But it is affirmed, secondly, That it has done 
more harm; the person so reclaimed, only changing 
one wickedness for another : and their neighbours 
being so provoked thereby, as to become worse than 
before. 

" Those who have left their outward sins, you af- 
firm, have only changed drunkenness, or sabbalh- 
breaking, for backbiting, or evil-speaking. I answer, 
if you affirm this of them all, it is notoriously false ; 
many we can name, who have left cursing, swearing,, 
back-biting, drunkenness, and evil-speaking, alto- 
gether; and who are to this day, just as fearful of 
slandering, as they are of cursing or swearing. And 
if some are not yet enough aware of this snare of the 
devil, we may hope they will be ere long. Meantime 
P3 let 



( 162 ) 

let us bless God for what lie has done, and pray tha?i 
he would deliver them from this death also. 

" You affirm further, 4 That their neighbours are 
provoked hereby, to return evil for evil ; and so while 
the former are no better, the latter are worse than 
they were before.' 

a I answer, 1. These are worse than they were 
before. But why ? Because they do fresh despite to 
the Spirit of grace ; because they despise that long' 
suffering love of God, which would lead them, as it 
does their neighbours, to repentance. And in laying 
the blame of this, on those, who will no longer run 
with them to the same excess of riot, they only fulfil 
the Scriptures, and fill up the measure of their own 
iniquity. 

44 I answer, 2. There is still no proportion, be- 
tween the good on the one hand, and the harm on 
the other : for they who reject the goodness of God, 
were servants of the devil before ; and they are but 
servants of the devil still. But they who accept it, 
are brought from the power of Satan, to serve the liv- 
ing and true God." 

In April, Mr. Wesley, on his return from the North, 
spent an hour with the same Clergyman, and pressed 
him to make good his assertion, that the preaching 
of the Methodists had done more harm than good. 
This he did not choose to pursue ; but enlarged on 
the harm it might occasion to succeeding generations. 
Mr. Wesley adds, " I cannot see the force of this 
argument ; I dare not neglect the doing certain present 
good, for fear of some probable ill consequences, in 
the succeeding century." 

In the spring and summer of the same year, (1747,) 
Mr. Wesley and the Preachers were invited into many 

parts 



( 163 ) 

parts of Yorkshire, Lancashire, Derbyshire, and Che- 
shire, where they had not been before. Mr. John 
Beimel* was a most indefatigable and successful la- 
bourer, for several years, in these parts of Ihe country. 
He was a man of sound judgment, and of considerable 
abilities as a preacher. From a letter which he wrote 
to Mr. Wesley, sometime after this period, we may 
form some notion of the labours of the Preachers. 
u Many doors," says he, " are opened for preach- 
ing in these parts, but cannot be supplied for want 
of Preachers. I think some one should be sent to as- 
sist me, otherwise we shall lose ground. My circuit 
is one hundred and fifty miles in two weeks ; during 
which time, I preach publickly thirty-four times, 
besides meeting the Societies, visiting the sick, and 
transacting the temporal business. I think the above 
is too much for me, considering my weak constitu- 
tion." 

This was great labour, but Mr. Wesley, and his 
brother Mr. Charles, laboured still more. They 
preached as often, did all the other business, and fre- 
quently travelled treble the distance in the same space 
of time. I shall present my readers with an account 
of one of Mr. Wesley's journeys, taken from his own 
Journals, as a specimen of his mode of travelling, of 
his persevering diligence in the work of calling sin* 
ners to repentance, and of the hardships which he 
endured in the prosecution of it. 

" Tuesday, February 10, 1747. My brother re- 
turned from the North, and I prepared to supply his 
place there. Sunday 15, I was very weak and faint. 
But on Monday 16, I rose soon after three, lively and 

* Father of the late Rev. Mr. Ber.net, minister to a congrega- 
tion on the Stones in Moorfields, 

strong, 



c m > 

strong, and found all my complaints were fled away 
like a dream. 

" I was wondering the day before at the mildness 
of the weather, such as seldom attends me in my jour- 
Beys. But my wonder now ceased ; the wind was 
turned full north, and blew so exceeding hard and 
keen, that when we came to Hatfield, neither my com- 
panions nor I had much use of our hands or feet. 
After resting an hour, we bore up again through the 
wind and snow, which drove full in our faces. But 
this w r as only a squall. In Baldock-field the storm 
began in earnest. The large hail drove so vehemently 
in our faces, that we could not see, nor hardly breathe., 
However, before two o'clock, we reached Baldock, 
where one met and conducted us safe to Potton.— 
About six, I preached to a serious congregation. 

u Tuesday 17, we set out as soon as it was well 
light. But it was really hard work to get forward. 
For the ice would neither well bear nor break. And 
the untraeked snow covering all the road, we had 
much ado to keep our horses on their feet. Mean 
time the wind rose higher and higher, till it was ready 
to overturn both man and beast. However, after a 
short bait at Bugden, we pushed on, and met in the 
middle of an open field with so violent a storm of 
rain and hail, as we had not had before. It drove 
through our coats, great and small,, boots, and every 
thing, and yet froze as it fell, even upon our eye- 
brows ; so that we had scarce either strength or mo* 
tion lef^ when we came into the Inn at Stilton. 

" We now gave up our hopes of reaching Gran- 
tham, the snow falling faster and faster. However^ 
we took the advantage of a fair blast, and made the 
best of our way to Stamford-Heath. But here a new 

difficulty 



( 165 ) 

difficulty arose, from the snow lying in large drifts. 
Sometimes horses and men were well nigh swallowed 
up. Yet, in less than an hour we were brought safe 
to Stamford. Being willing to get as far as we could, 
we made but a short stop here ; and about sun-set, 
came, cold and weary, yet well, to a little town called 
Brig-Casterton. 

" Wednesday 18. Our servant came up, and said, 
c Sir, there is no travelling to-day. Such a quantity 
of snow has fallen in the night, that the roads are 
quite filled up.' I told him, 6 At least we can walk 
twenty miles a-day, with our horses in our hands.' 
So, in the name of God, we set out. The North-east 
wind was as piercing as a sword, and had driven the 
snow into such uneven heaps, that the main road was 
not passable. However, we kept on, on foot or 
horseback, till we came to the White Lion, at Gran- 
tham. Some from Grimsby had appointed to meet 
us here. But not hearing any thing of them, (foi 
they were at another house by mistake,) after au 
hour's rest we set out straight for Epworth. 

" Thursday 19. The frost was not so sharp: so 
that we had little difficulty till we came to Haxey- 
Car. But here the ice which covered the dikes and 
great part of the common, would neither bear nor 
readily break. Nor did we know, there being no 
track of man or beast, what parts of the dikes were 
fordable. However, we committed ourselves to God, 
and went on. We hit all our fords exactly, and 
without any fall or considerable hindrance came to 
Epworth, in two hours, full as well as when we left 
London." 

Thus, strange as it may seem, did he labour as long 
as he could ride on horseback ; nor, perhaps, could 

an 



( 166 ) 

an instance be found, during the space of fifty years, 
wherein the severest weather hindered him, even for 
one day ! 

Many were the " hair-breadth escapes," which he 
experienced during that time; and which he has 
noted in his Journals, with lively gratitude to Him 
who numbers the hairs of our head. In this year he 
records a remarkable one. 

" I took horse," says he, " in Bristol, for Wick,, 
where I had appointed to preach at three in the after- 
noon. I was riding by the wall through St. Nicholas' 
gate, (my horse having been brought to the house 
where I dined,) just as a cart turned short from St. 
Nicholas' street, and came swiftly down the hill. 
There was just room to pass between the wheel of it, 
and the wall ; but that space was taken up by the 
carman. I called to him to go back, or I must ride 
over him. But the man, as if deaf, walked straight 
forward. This obliged me to hold back my. horse* 
In the mean time, the shaft of the cart came full 
against his shoulder, with such a shock as beat him 
to the ground. He shot me forward over his head, 
as an arrow out of a bow, where I lay, with my arms 
and legs, I know not how, stretched out in a line, 
close to the wall. The wheel ran by, close to ray 
side, but only dirted my clothes. I found no flutter 
of spirit, but the same composure as if I had been 
sitting in my study* When the cart was gone, I 
rose. Abundance of people gathered round, till a 
gentleman desired me to step into his shop. After 
cleaning myself a little, I took horse again, and was 
at Wick by the time appointed. I returned to Bris- 
tol,- (where the report of my being killed had spread 
far and wide,) time enough to praise God in the great 

congregation,. 



C 167 ) 

congregation, and to preach on, c Thou, Lord, shalt 
save both man and beast/ " 

Mr. Wesley now also visited Plymouth, and many 
other places in the West : and in every place the 
work of God prospered. (Mr. Wesley observes, "This 
is no cant word: it means the conversion of sinners 
from sin to holiness.") But still they were obliged 
in many parts, to carry their lives in their hands. 
Some instances of this have been related already. I 
will mention one more in his own words. 

u Friday, February 12, 1748. After preaching at 
Oakhill, a village in Somersetshire, I rode on toShep- 
ton-Malietf, but found the people all under a strange 
consternation. A mob, they said, was hired, and 
made sufficiently drunk to do all manner of mischief. 
I began preaching between four and five ; and none 
hindered or interrupted me at all. We had a blessed 
opportunity, and the hearts of many were exceedingly 
comforted. I wondered what was become of the mob. 
But, we were quickly informed, they mistook the 
place, imagining I should alight, {as I used to do) 
at William Stone's house, and had summoned, by 
drum, all their forces together, to meet me at my 
coming. But Mr. Swindells, (one of the Preachers,) 
innocently carrying me to the other end of the town, 
they did not find their mistake, till I had done 
preaching. 

" However, they attended us from the Preaching- 
house to William Stone's, throwing dirt, stones, and 
-clods, in abundance; but they could not hurt us, 
only Mr. Swindells had a little dirt on his coat, and 
I a few specks on my hat. 

" After we had gone into the house, they began 
throwing large stones, ia order to break the door. 

6 But 



( 168 ) 

But perceiving this would require some time, tliejr 
dropped that design for the present. They then 
broke all the tiles on the Pent-house over the door, 
and poured in a shower of stones at the windows. 
One of their Captains, in his great zeal, had followed 
us into the house, and was now shut in with us. He 
did not like this, and would fain have got out ; but it 
was not possible. So he kept as close to me as he 
could, thinking himself safest when he was near me. 
But staying a little behind, (when I went up two pair 
of stairs, and stood close on one side, where we were 
a little sheltered,) a large stone struck him on the 
forehead, and the blood spouted out like a stream. 
He cried out, ' O Sir, are we to die to night ? What 
must I do ? What must I do ?' I said, ' Pray to 
God. He is able to deliver you from all danger.' 
He took my advice, and began praying, I believe, 
as he had scarce ever done before. 

" Mr. Swindells and I then went to prayer : afler 
which, I told him, i We must not stay here. We 
must go down immediately.' He said, ' Sir, we can- 
not stir, you see how the stones fly about. I walked 
straight through the room, and down the stairs; and 
not a stone came in, till we were at the bottom. The 
mob had just broke open the door, when we came 
into the lower room ; and while they burst in at one 
door, we walked out at the other. Nor did one man 
take any notice of us, though we were within five 
yards of each other. 

" They filled the house at once, and proposed 
setting it on fire,. But one of them remembering that 
his own house was next, persuaded them not to do it. 
Hearing one of them cry out, 4 They are gone over 
the grounds/ I thought the hint was good. So we 

went 



( 169 ) 

went over the grounds to the far end of the town, 
-where one waited, and undertook to guide us to 
Oakbill. 

" I was riding on in Shepton-Lane, it being now 
quite dark, when he cried out, ' Come down : come 
down from the bank.' I did as I was desired ; but 
the bank being high, and the side almost perpendi- 
cular, I came down all at once, my horse and I tum- 
bling one over another. But we both rose unhurt. In 
less than an hour wo came to Oakhill, and the next 
morning to Bristol, 



SECTION VIII. 

OF THE NATURE OF THE METHODIST SOCIETIES, 
AND OF THEIR PLAN OF DISCIPLINE. 

AS many Societies were now formed, exactly on 
the same principles, in various parts of the kingdom, 
although at a considerable distance from each other, 
it is time to lay before the reader those Rules, by 
which they then were and still are all governed.— 
These were first drawn up by Mr. Wesley, in con- 
junction with his brother, in the beginning of the year 
1713, at which time they were introduced into the 
Society of Newcastle-upon-Tyne. ^ Sunday, March 
6," says Mr. Wesley, " I read over in the Society, the 
Rules, which all our members are to observe, and de* 
sired every one seriously to consider whether he was 
willing to conform thereto or not." Those who 
would not, but walked unworthy of the Gospel, were 
excluded, as is still our custom in all places. These 
Rules were printed under the title of u The Nature, 
Q Design^ 



( 170 ) 

Design, and General Rules of the United So- 
cieties, in London, Bristol, Newcastle-upon-Tyne, 

&C." 

They state the Nature and Design of a Methodist 

Society, in the following words : 

" Such a Society is no other than a company of 
men having the form, and seeking the power of god- 
liness: united, in order to pray together, to receive 
the word of exhortation, and to watch over one an- 
other in love, that they may help each other to work 
out their salvation." 

That it may the more easily be discerned, whether 
they are indeed working out their own salvation, each 
Society is divided into smaller companies, called 
Classes, according to their respective places of abode. 
There are about twelve persons, (sometimes fifteen, 
twenty, or even more,) in each Class ; one of whom 
is stiled the Leader. — It is his business, 

L To see each person in his Class, once a week at 
least, in order 

To inquire how their souls prosper % 

To advise, reprove, comfort, or exhort, as occa- 
sion may require \ 

To receive what they are willing to give, to the 
poor, or toward the support of the Gospel. 

II. To meet the Minister, and the Stewards of the 
Society, once a week, in order 

To inform the Minister of any that are sick, or of 
any that walk disorderly, and will not be reproved. 

To pay to the Stewards what they have received 
4>f their several Classes, in the week preceding: 
And, 

To shew their account of what each person has 
contributed. 

There 



C 171 ) 

There is one only condition previously required of _ 
tkose who desire admission into these Societies, name- 
ly, A desire to flee from the wrath to come, to be 
saved from their sins : but, wherever this is really 
fixed in the soul, it will be shown by its fruits. It 
is therefore expected., of ail who continue therein, 
that they should continue to evidence their desire of 
Salvation : — 

First, By doing no harm, by avoiding evil in every 
kind : especially, that which is most generally prac- 
tised ; such as 

The taking the Name of God in vain : 

The profaning the day of the Lord, either by 
doing ordinary work thereon, or by buying or selling: 

Drunkenness, buying or selling spirituous liquors ; 
or drinking them, unless in cases of extreme neces- 
sity : 

Fighting, quarrelling, brawling ; brother going to 
law with brother ; returning evil for evil, or railing 
for railing: the using many words in buying or 
selling : 

* The buying or selling uncustomed goods : 

The giving or taking things on usury, i, c. unlaw- 
ful interest : 

Uncharitable or unprofitable conversation : par- 
ticularly speaking evil of magistrates or of minsters: 

Doing to others as we would not they should da 
unto us : 

Doing what we know is not for the glory of God : 
as, 

The putting on of gold or costly apparel : 
The taking such diversions as cannot be used in 
the name of the Lord Jesus : 

Q 2 The 



( 172 ) 

The singing those songs, or reading (hose Icafcs, 
ivhich do not tend to the knowledge or love of God : 

Softness, and needless self-indulgence : 

Laying up treasure upon earth : 

Borrowing without a probability of paying ; o? 
taking up goods without a probability of paying for 
them. 

It is expected of all who continue in these Societies, 
that they should continue to evidence their desire of t 
Salvation : — 

Secondly, By doing good, by being in every kind 
merciful after their power, as they have opportunity ; 
doing good of every possible sort, and, as far as pos- 
sible, to tfll men : 

To their bodies, of the ability which God giveth, 
by giving food to the hungry, by clothing the 
naked, by visiting or helping them that are sick, or 
in prison. 

To their souls, by instructing, reproving, or ex- 
horting, all we have any intercourse with : trampling 
under foot that enthusiastic doctrine of devils, that 
" We are not to do good, unless our hearts be f ree 
to it." 

By doing good, especially to them that are of the 
household of faith, or groaning so to be; employing 
them preferably to others, buying one of another, 
helping each other in business: and so much the 
more, because the world will love its own, and them 
only. 

By all possible diligence and frugality r , that the 
Gospel be not blamed. 

By running with patience the race that is set before 
them, denying themselves, and taking up their cross 

daily ; 



( 173 ) 

daily ; submitting to bear (he reproach of Christ ; to 
be as the filth and ofi-scouring of the world ; and 
looking that men should say aU manner of cut of 
them falsely for the Lord's sake. 

It is expected of all who desire to continue in these 
Societies, that they should continue lo evidence tlmr 
desire of Salvation : — 

Thirdly, By attending on ail the ordinances of 
God : such are 

The public worship of God : 

The ministry of the word, either read or expound- 
ed : 

The supper of the Lord : Family and private 
prayer : 

Searching the Scriptures: and, Fasting or absti- 
nence. 

These are the General Rules of our Societies ; all 
which we are taught of God to observe, even in his 
written Word, the only Rule, and the sufficient Rule, 
both of our faith and practice, And all these v,< 
know his Spirit writes on every truly awakened heart. 
If there be any among us who observe them not, who 
habitually break any of them, let it be made known 
unto them who watch over that sou!, as they that 
must give an account. We wid admonish him of (he 
error of his ways: we will bear with him for a sea- 
son. But then, if he repent not, he haih no more 
place among us. We have delivered our own souls. 

John Wesley. 

May 1, 1743. Charles Wesley. 

As the various Societies now began to walk by 
these Rules; and to be trained up in the Discipline as 
•well as the Doctrine of the Lord, it may be well to 

Q 3 give 



( 174 ) 

give the reader a circumstantial account of the nature 
of that Discipline, and of the reason and manner of 
its introduction. This I cannot do better than in Mr, 
Wesley's own words, extracted from a letter to the 
Rev. Mr. Perronet, Vicar of Shoreham, in Kent, 
written about this time, and afterwards published, 
under the title of A Plain Account of the People 
called Methodists. He speaks as follows : 
" Rev. and dear Sir, 

" Some time since you desired an account of the 
xchole Economy of the people commonly called Me- 
thodists. And you received a true, (as for as it 
went,) but not a full account. To supply what I 
think was wanting in that, I send you this account ; 
that you may know not only their practice, on every 
head, but likewise the reasons whereon it is ground- 
ed ; the occasion of every step they have taken, and 
the advantages reaped thereby. 

<c But 1 must premise, That as they had not the 
least expectation at first, of any thing like what has 
since followed, so they had no previous design or plan 
at a!^ but every thing arose just as the occasion of- 
fered. They saw or felt some impending or press- 
ing evil, or some good end necessary to be pursued. 
And many times they fell unawares on the very thing 
which secured the good, or removed the evil. At 
other times they consulted on the most probable 
means, following only common sense, and Scripture: 
though they generally found, in looking back, some- 
thing in Christian antiquiti/ likewise^ very nearly 
parallel thereto. 

" I. A few years ago, my brother and I were de- 
sired to preach in many parts of London. We had 
juq view therein, but so far as we were able (and we 

knew 



( H5 ) 

knew God could work by whomsoever it pleased liim) 
to convince those who would hear, what true Chris- 
tianity is, and to persuade them to embrace it. 

" Many of those who heard us, began to cry out, 
that we brought strange things to their ears: that 
this was a doctrine which they never heard before ; 
or, at least, never regarded. They searched the 
Scriptures, whether these things zeere so, and ac- 
knowledged the truth as it is in Jesus. Their hearts 
also were influenced to follow Jesus Christ, and him 
crucified. 

" Immediately they w r ere surrounded with difficul- 
ties : all the world rose up against them : neighbours, 
strangers, acquaintance, relations, friends, began to 
cry out amain ; ' be not righteous over much : why 
shouldest thou destroy thyself: let not much religion 
make thee mad.' 

u One, and another, and another, came to us, ask- 
ing. What they should do? being distressed on every 
side, as every one strove to weaken, and none to 
strengthen their hands in God. We advised them, 
6 Strengthen you one another. Talk together as often 
as you can. And pray earnestly with and for one 
another, that you may endure to the end, and be 
saved.' Against this advice, we presumed, there 
could be no objection ; as being grounded on tlie 
plainest reason, and so many scriptures, both of the 
Old Testament, and the New, that it would be te- 
dious to recite them. 

" They said, ' But we want j/ow likewise to talk 
with us often, to direct and quicken us in our way, 
to give us the advices which you well know we need, 
and to pray with us as well as for us.' I asked, 
Which of you desire this ? Let me know your names, 

and 



( 176 ) 

and places of abode. They did so. But I soon found 
they were too many for me to talk with severally, so 
often as they wanted it. Sal told them, ' If you will 
all of you come together, every Thursday, in the 
evening, I will gladly spend some time with you in 
prayer, and give you the best advice I can.' 

" Thus arose, without any previous design on 
either side, what was afterwards called, 6 A Society i* 
a very innocent name, and very common in London, 
for any number of people associating themselves to- 
gether. The thing proposed in their associating them* 
selves together was obvious to every one. They 
wanted to Jlee from the wrath to come, and to assist 
each other in so doing. 

" And it quickly appeared, that their thus uniting 
together, answered the end proposed therein. In a 
few months, the far greater part of those who had 
begun to fear God, and work righteousness, but were 
not united together, grew faint in their minds, and 
fell back into what they were before. Mean while, 
the far greater part of those, who were thus united 
together, continued ' striving to enter in at the strait 
gate, and to lay hold on eternal life.' 

u Upon reflection, I could not but observe, this is 
the very thing which was from the beginning of 
Christianity. In the earliest times, those whom God 
had sent forth, preached the gospel to every creature 
And the 01 ccx^oara^ the body of hearers, were mostly 
either Jews or Heathens* But, as soon as any of 
these were so convinced of the truth, as lo forsake 
sin, and seek the gospel salvation, they immediately 
joined them together, took an account of their names, 
advised them to watch over each other, arul-met these 
xarrrx/i^voi, (Catechumens^ as they were then called,) 
6 apart 



( 177 ) 

apart from the great congregation, that they might 
instruct, rebuke, exhort, and pray with them, and 
for them, according to their several necessities. 

" But it was not long, before an objection was 
made to this, which had not once entered into my 
thought. 6 Is not this making a Schism! Is not the 
joining these people together, gathering churches out 
of churches ?' 

" It was easily answered, if you mean only gather- 
ing people out of buildings called Churches, it is. 
But if you mean, dividing Christians from Christians, 
and so destroying fellowship, it is not. For, 1. 
These were not Christians before they were thus 
joined. Most of them were barefaced Heathens. 2* 
Neither are they Christians, from whom you suppose 
them to be divided. You will not look me in the 
face, and say they are. What ! Drunken Chris- 
tians ? Cursing aud swearing Christians ? Lying 
Christians? Cheating Christians? If these are 
Christians at all, they are devil Christians, (as the 
poor Malabarians term them.) 3. Neither are they 
divided any more than they were before, even from 
these wretched, devil Christians. They are as ready 
as ever to assist them, and to perform every office of 
real kindness toward them. 4. If it be said, 1 but 
there are some true Christians in the parish, and you 
destroy the Christian fellowship between these and 
them.' I answer. That which never existed, cannot 
be destroyed. Which of those true Christians had 
any such fellowship with these ? Who watched over 
them in love? Who marked their growth in grace ! 
Who advised and exhorted them from time to time? 
Who prayed with them and for them, as they had 
need ? This, and this alone, is Christian fellowship ; 

but, 



( 178 ) 

but, alas ! Where is it to be found ? Look East o? 
West, North or South : name what parish you please. 
Is this Christian fellowship there? Rather, are not 
the bulk of the parishioners a mere rope of sand? 
What Christian connection is there between them ? 
What intercourse in spiritual things ? What watch- 
ing over each other's souls ? What bearing of one 
another's burdens ? What a mere jest is it then, to 
talk so gravely of destroying what never was ? The 
real truth is just the reverse of this : we have intro- 
duced Christian fellowship where it was utterly de- 
stroyed. And the fruits of it have been peace, joy ? 
love, and zeal for every good word and work. 

" II. But as much as we endeavoured to watch 
over each other, we soon found some who did not live 
the gospel. I do not know, that any hypocrites were 
crept in ; for, indeed, there was no temptation. But 
several grew cold, and gave way to the sins which 
had long easily beset them. We quickly perceived 
there were many ill consequences, of suffering these 
to remain among us. It was dangerous to others; 
inasmuch as all sin is of an infectious nature. It 
brought such a scandal on their brethren, as exposed 
them to what was not properly the reproach of Christ. 
It laid a stumbling-block in the way of others, and 
caused the truth to be evil spoken of. 

a We groaned under those inconveniences long, 
before a remedy could be found. The people were 
scattered so wide in all parts of the town, from Wap- 
pingto Westminster, that I could not easily see what 
the behaviour of each person, in his own neighbour- 
hood, was. So that several disorderly walkers did 
much hurt, before I was apprized of it. 

"At length, while we were thinking of quite an- 
other 



( m ) 

other thing, we struck upon a method for which wc 
have cause to bless God ever since. I was talking 
with several of the Society in Bristol, concerning the 
means of paying the debts there: when one stood up, 
and said, 6 Let every member of the Society give a 
fenny a week, till all are paid/ Another answered, 
' But many of them are poor, and cannot afford to do 
it/ Then said he, c Put eleven of the poorest with 
me, and if they can give any thing, well. I will call 
on them weekly, and if they can give nothing, I will 
give for them, as well as for myself. And each of 
you call on eleven of your neighbours weekly ; re- 
ceive what they give, and make up what is wanting.*. 
It was done. In a w r hile, some of these informed me, 
1 they found such, and such a one, did not live as he 
ought.' It struck me immediately, 6 This is the thing, 
the very thing we have wanted so long.' I called 
together all the Leaders of the Classes, (so we used 
to term them, and their companies,) and desired, that 
each would make a particular inquiry, into the be- 
haviour of those whom he saw weekly / they did so. 
Many disorderly walkers were detected. Some turned 
from the evil of their ways. Some were put away 
from us. Many saw it with fear, and rejoiced unto 
God with reverence. 

u As soon as possible, the same method was used 
in London, and all other places. Evil men were 
detected, and reproved. They were borne with for 
a season. If they forsook their sins, we received 
them gladly : if they obstinately persisted therein, it 
was openly declared, that they were not of us. The 
rest mourned and prayed for them, and yet rejoiced, 
that, as far as in us lay, the scandal was rolled away 
irorn the Society. 

"At 



( 180 ) 

"At first they visited each person at his own 
house : but this was soon found not so expedient. 
And that on many accounts. 1. It took up more 
time than most of the Leaders had to spare. 2. 
Many persons lived with masters, mistresses, or ref- 
lations, who would not suffer them to be thus visited. 

3. At the houses of those who were not so averse, 
they often had no opportunity of speaking to them, 
but in company. Arid this did not at all answer the 
end proposed, of exhorting, comforting, or reproving. 

4. It frequently happened, that one affirmed what 
another denied. And this could not be cleared, with- 
out seeing them together. 5. Little misunderstand- 
ings and quarrels of various kinds, frequently arose 
among relations or neighbours ; effectually to remove 
which it was needful to see them all face to face. 
Upon all these considerations it was agreed, that 
those of each Class should meet all together. And 
by this means, a more full inquiry was made, into 
the behaviour of every person. Those who could 
not be visited at home, or no otherwise than in com- 
pany, had the same advantage with others. Advice 
or reproof was given, as need required; quarrels 
made up, misunderstandings removed. And after 
an hour or two spent in this labour of love, they con- 
cluded with prayer and thanksgiving. 

" It can scarce be conceived, what advantages 
have been reaped from this prudential regulation. 
Many now happily experienced that Christian fel- 
lowship, of which they had not so much as an idea 
before. They began to bear one another's burthens, 
and naturally to care for each other. As they had 
daily a more intimate acquaintance with, so they had 

a more 



( J81 ) 

a more endeared affection for each other. And ( by 
speaking the truth in love, they grew up into him in 
all things, which is the head, even Christ : from 
whom the whole body, fitly joined together, and 
compacted by that which every joint supplied, ac* 
cording to the effectual working in the measure of 
every part, increased unto the edifying of itself in 
love." 

u III. About this time, I was informed, that se- 
Teral persons in Kingswood frequently met together 
at the School, and (when they could spare the time,) 
spent the greater part of the night in prayer, and 
praise, and thanksgiving. Some advised me to put 
an end to this : but, upon weighing the thing tho- 
roughly, and comparing it with the practice of the 
ancient Christians, I could see no cause to forbid it. 
Rather, I believed, it might be made of more general 
use. So I sent them watd, < I designed to watch 
with them, on the Friday nearest tiie full moon, that 
we might have light thither, and back again/ 
I gave public notice of this the Sunday before, and 
withal, that I intended to preach ; desiring they, and 
they only, would meet me there, who could do it 
without prejudice to their business or families. On 
Friday, abundance of people came. I began preach- 
ing between eight and nine : and we continued till a 
little beyond the noon of night, singing, praying, and 
praising God. 

u This we have continued to do occasionally ever 
since, in Bristol, London, Newcastle, and most of our 
principal places, only, frequently beginning and con- 
cluding earlier. And exceeding great are the bles* 
sings, we have found therein : it has generally been 
an extremely solemn season ; when the word of God 

11 sunk 



( 182 ) 

sunk deep into the hearts, even of those who till then 
knew him not. If it be said, this was only owing to 
the novelty of the thing, (the circumstance which 
still draws such multitudes together at those season*,) 
or perhaps to the awful silence of the night, I am 
not careful to answer in this matter. Be it so : how- 
ever, the impression then made on many souls, has 
never since been effaced. Now, allowing that God 
did make use either of the novelty, or any other in- 
different circumstance, in order to bring sinners to 
repentance, yet they are brought. And herein let 
us rejoice together. 

i(t Nay, may I not put the case farther yet ? If I 
can probably conjecture, that either by the novelty 
of this ancient custom, or by any other indifferent 
circumstance, it is in my power to save a soul from 
death, and hide a multitude of sins : am I clear before 
God if I do it not ? If I do not snatch that brand out 
of the burning ? 

16 IV. As the Society increased, I found it required 
still greater care to separate the precious from the 
vile. In order to this, I determined, at least once in 
three months, to talk with every member myself, and 
to inquire at their own mouths, as well as of their 
leaders and neighbours, whether they grew in grace, 
and in the knowledge of our Lord Jesus Christ. At 
these seasons, I likewise particularly inquire, Whe- 
ther there be any misunderstanding or difference 
among them ? That every hinderance of peace, and 
brotherly love, may be taken out of the way. 

46 To each of those, of whose seriousness and good 
conversation, I found no reason to doubt, I gave a 
testimony under my own hand, by writing their name 
on a ticket prepared for that purpose % every ticket 

implying 



( 183 ) 

implying as strong a recommendation of the person 
to whom it was given, as if I had writen at length, c I 
believe the bearer hereof to be one that fears God, 
and works righteousness.' 

u Those who bore these tickets, (these 2t//x?oX«, or 
Tesserce, as the ancients termed them ; being of just 
the same force with the e&isoXoh wroirixou, Commenda- 
tory Letters mentioned by the Apostle.) wherever 
they came, were acknowledged by their brethren, 
and received with all cheerfulness. These were like- 
wise of use in other respects. By these it w r as easily- 
distinguished, when the Society was to meet a-parf, 
who were members of it, and who not. These also 
supplied us with a quiet and inoffensive method of 
removing any disorderly member. He has no new 
ticket, at the quarterly visitation : (for so often the 
tickets are changed,) and hereby it is immediately 
known, that he is no longer of this community. 

" V. The thing which I was greatly afraid of ail 
this time, and which I resolved to use every possible 
method of preventing, was, a narrowness of spirit, a 
party-zeal, a being straitened in our own bowels ; that 
miserable bigotry, which makes many so unready to 
believe, that there is any work of God but among 
themselves. I thought it might be a help against 
this, to read the accounts I received from time a 
time, of the work which God is carrying on in the 
earth, both in our own, and other countries ; not 
among us alone, but among those of various opinions 
and denominations. For this, I at first allotted one 
evening in every month, and afterwards did it occa- 
sionally. And I find no cause to repent my labour. 
It is generally a time of strong consolation to those 
who love God, and all mankind for his sake : as well 

R2 as 



( 184 ) 

as of breaking down the partition walls, which either 
the craft of the devil, or the folly of man, has built 
up ; and of encouraging every child of God to say, 
(O when sliall it once be r) ' Whosoever doth the 
will of my Father which is in heaven, the same is my 
brother, and sister, and mother.' 

" VI. By the blessing of God upon their endea- 
vours to help one another, many found the pearl of 
great price. Being justified by faith, they had peace 
with God, through our Lord Jesus Christ. These 
felt a more tender affection than before, to those who 
were partakers of like precious faith : and hence 
arose such a confidence in each other, that they 
poured out their souls into each other's bosom. In- 
deed they had great need so to do : for the war was 
not over, as they had supposed. But they had still 
to wrestle both with flesh and blood, and with prin- 
cipalities and powers : so that temptations were on 
every side : and often temptations of such a kind, 
as they knew not how to speak of in a Class ; in 
which, persons of every sort, young and old, men 
and women, met together. 

" These, therefore, wanted some means of closer 
union : they wanted to pour out their hearts without 
reserve, particularly with regard to the sin which did 
still easily beset them, and the temptations which 
were most apt to prevail over them. And they were 
the more desirous of this, when they observed it was 
the express advice of an inspired writer : 4 Confess 
your faults one to another, and pray one for another 
that ye may be healed James v. 16, 

" In compliance with their desire, I divided them 
into smaller companies : putting married or single 
men, and married or single women, together. The 

chief 



( 185 ) 

chief Rules of the Bands, (i. e. little companies : so 
the aid English word signifies,) are, 

" In order to confess our faults one to another, and 
pray one for another that we may be healed, we 
intend, 

"1. To meet once a week, at the least ; 

" 2. To come punctually at the hour appointed : 

" 3. To begin with singing, or prayer : 

m 4. To speak, each of us in order, freely and 
plainly, the true state of our souls : 

" 5. To desire some person among us, (thence 
called a Leader,) to speak his own state first, and 
then to ask the rest in order, as many, and as search- 
ing questions, as may be, concerning their state, sins, 
and temptations. 

H In order to increase in them a greater sense of all 
God's mercies, I desired that one evening in a quarter 
they should all come together ; that we might to- 
gether eat bread, (as the ancient Christians did,) with, 
gladness and singleness of heart. At these Love- 
feasts, (so we termed them, retaining the name, as 
well as the thing, which was in use from the be- 
ginning,*) our food is only a little plain cake and 
water. But we seldom return from them, without 
being fed, not only with meat which perisheth, but 
with that which endureth to everlasting life. 

66 Great and many are the advantages which have 
ever since flowed, from this closer union of the be- 
lievers with each other. They prayed for one an- 
other, that they might be healed of the faults they 
had confest : and it was so. The chains were broken, 
the bonds were burst in sunder, and sin had no more 



R3 



dominion 



( 186 ) 

dominion over them. Many were delivered from the 
temptations, out of which, till then they found no 
way to escape. They were built up in their most 
holy faith. They rejoiced in the Lord more abun- 
dantly. They were strengthened in love, and more 
effectually provoked to abound in every good work. 

" VII. And yet, while most of these, who were 
thus intimately joined together, went on daily from 
faith to faith : some fell from the faith, either all at 
once,. by falling into known, wilful sin : or, gradually 
and almost insensibly, by giving way in, what are 
called, little things, by not watching u«to prayer. 
The exhortations and prayers used among the be- 
lievers, did no longer profit these. They wanted 
advice and instruction suited to their case : which, 
as soon as I observed, I separated them from the 
rest, and desired them to meet me a-part on Saturday 
evenings, which custom has been continued at Lon- 
don and Bristol to this day. 

u At this hour, ail the hymns, exhortations, and 
prayers, are adapted to their circumstances ; being 
wholly suited to those, who did (by faith) see God, 
but have now lost the light of his countenance : and 
who mourn after Him, and refuse to be comforted, 
till they know, He has healed all their backslidings. 

u By applying both the threats and promises of 
God, to these real, (not nominal) penitents, and by 
crying to God in their behalf, we endeavour to 
bring them back to the great Shepherd and Bishop 
of their souls : not by any of the fopperies of the 
Roman Church, although in some measure counten- 
anced by antiquity. In prescribing hair-shirts, and 
bodily austerities, we durst not follow even the ancient 
Church : although we had unawares, both in dividing, 



( 187 ) 

*j 7Tis-of 5 the believers from the rest of the Society, and 
in separating the penitents from them, and appoint- 
ing a peculiar service for them. 

" VIII. This is the plainest and clearest account I 
can give, of the People commonly called Methodists. 
It remains only, to give you a short account of those 
who serve their brethren in love. 

u In the third part of the Appeal to Men of Reason 
and Religion, (quoted before,) I have mentioned., 
how we were led to accept of Lay-Assistants. Their 
office is, in the absence of the Minister, 

" 1. To expound every morning and evening, 

" 2. To meet the united Society, the Bands, and 
the Penitents, once a week. 

" 3. To visit the Classes once a quarter. 

u 4. To hear and decide all differences. 

" 5. To put the disorderly back on trial, and to 
receive on trial for the Bands or Society. 

" 6. To see that the Stewards and Leaders faith- 
fully discharge their several offices. 

" 7. To meet the Leaders of the Bands and Classes 
weekly, and the Stewards, and to overlook their ac- 
counts. 

" I think, he must be no fool, who has gifts suf- 
ficient for these things : as neither can he be void of 
the grace of God, who is able to observe the rules of 
an Assistant, which are these that follow : 

" 1. Be diligent. Never be unemployed a mo- 
ment. Never be trifllngly employed. Never while 
away time. Neither spend any more time at any 
place; than is strictly necessary. 

" 2. Be serious. Let your motto be, 6 Holiness 
to the Lord.' Avoid all lightness, as you would avoid 
hell-fire, 

" 3o Believe 



( 188 ) 

H S. Believe evil of no one. If you see it done, 
well: else, take heed how you credit it. Put the 
best construction on every thing. You know the 
Judge is always supposed to be on the prisoner's 
side. 

" 4. Speak evil of no one. Else, your word, 
especially, would eat as doth a canker. Keep your 
thoughts within your own breast, till you come to 
the person concerned. 

" 5. Tell every one what you think wrong in him, 
and that plainly, and as soon as may be. Else, it 
will fester in your heart. Make all haste to cast the 
fire out of your bosom. 

" 6. Be ashamed of nothing but sin : not of hew- 
ing wood, if time permit, or drawing water. 

" 7. Be punctual. Do every thing at the time. 

" 8. In all things act, not according to your own 
will, but as a son in the Gospel, and in union with 
your brethren. 

" I had long felt the care of the temporal affairs 
of the Societies a heavy burden. To assist me in 
bearing this, I chose out first one, then more, as 
prudent men as I knew, and desired them to take 
the charge of these things upon themselves, that I 
might have no incumbrance of this kind. 

" The business of the Stewards is, 

" 1. To manage the temporal things of the So- 
ciety: 

u 2. To receive the subscriptions and contribu- 
tions ! 

"3. To expend what is needful from time to 

lime : 

" i. To send relief to the poor : 

"5. To 



( 1S9 ) 

u 5. To keep an exact account of all receipts and 
expenses : 

" 6. To inform the Minister if any of the Rules of 
the Society are not punctually observed : 

" 7. To tell the Assistants, in love, if they think 
any thing amiss, either in their doctrine or life. 

" The Rules of the Stewards arc, 

u 1. Be frugal. Save every thing that can be 
saved honestly. 

" 2. Spend no more than you receive. Contract 
no debts. 

" 3. Have no long accounts. Pay every thing 
within the week, or as soon as possible. 

" 4. Give none that asks relief, either an ill word 
or an ill look. Do not hurt, if you cannot help 
them. — 

u 5. Expect no thanks from man. 

(i I soon had the pleasure to find, that all these 
temporal things were done with the utmost faithful- 
ness and exactness. So that my cares of this kind 
were at an end. I had only to revise the accounts, 
to tell them, if I thought any thing might be amend- 
ed, and to consult how deficiencies might be sup- 
plied from time to time. For these were frequent 
and large, (so far were we from abundance,) the in- 
come by no means answering the expenses. But 
that we might not faint, sometimes we had unfore- 
seen helps, in times of the greatest perplexity. At 
other times we borrowed, larger or smaller sums. 
Of which the greatest part has since been repaid. 
But w r e owe some hundreds of pounds to this day. So 
much have w r e gained by preaching the gospel ! 

" I think, Sir, now you know all that I know of 
this people. You see the nature, occasion, and de- 
sign, 



( 190 ) 

sign, of whatever is practiced among them. And, I 
trust, you may be pretty well able to answer any 
questions, which may be asked concerning them. 

" I doubt not, but if I err in any point, you will pray 
God to shew me his truth. To ' have a conscience 
void of offence toward God and toward Man,' is the 
desire of, 

u Rev. and dear Sir, 

" Your affectionate Brother and Servant, 
" John Wesley.'* 



SECTION IX. 

OF THE FORMATION OF CIRCUITS, THE INTRODUC- 
TION OF CONFERENCES, AND THE POINTS DIS- 
CUSSED IN THEM. 

THE plan on which Mr. Wesley bad hitherto 

governed the Societies and Preachers, was manifestly 
imperfect ; and, as the number increased, must soon 
have become insupportably laborious. When the 
Preachers at first went out to exhort and preach, it 
was by Mr. Wesley's permission and direction ; some 
from one part of the kingdom, and some from an- 
other, and though frequently strangers to each other, 
and to those to whom they were sent, yet on his 
credit, and sanction alone, were they received and 
provided for, as friends, by the Societies, wherever 
they came. But, having little or no communication 
or intercourse with one another, nor any subordina- 
tion among themselves, they must have been under 
the necessity of recurring to Mr. Wesley for direction, 
how and where they were to labour. To remedy this 

inconvenience* 



( 191 ) 

inconvenience, lie conceived the design of calling 
them together to an annual Conference. By this 
means, he brought them into closer union with each 
other, and made them sensible of the utility of acting 
in concert and harmony. He soon found it necessary 
also to bring their itinerancy under certain regula* 
tions, and reduce it to some fixed order, both to pre- 
vent confusion, and for his own ease. He therefore 
took fifteen or twenty Societies, more or less, which 
lay round some principal Society, in those parts, and 
which were so situated, that the greatest distance from 
one to the other was not more than twenty miles, 
and united them into what is called a Circuit. At 
the yearly Conference, lie appointed two, three, or 
four Preachers to one of these Circuits, according to 
its extent, which at first was often very considerable, 
sometimes taking in a part of three or four counties. 
Here, and here only, were they to labour for one 
year, that is, until the next Conference. One of the 
Preachers, on every Circuit, was called the Assistant 
because he assisted Mr. Wesley in superintending the 
Societies and other Preachers. He took charge of 
the Societies within the limits assigned him, he en- 
forced the rules every where : and directed the la- 
bours of the Preachers associated with him. Having 
received a list of the Societies forming his Circuit, 
he took his own station in it, gave to the other 
Preachers a plan of it, and pointed out the day, when 
each should be at the place fixed for him, to begin 
a progressive motion round it, in such order as the 
plan directed. They now followed one another, 
through all the Societies belonging to that Circuit, 
at stated distances of time ; all being governed by 
the same rules, and undergoing the same labour. By 

this 



( 192 ) 

tins plan, every Preacher's daily work was appointed 
before hand ; each knew, every day, where the 
ethers were, and each Society when to expect the 
Preacher, and how long he would stay with them. 

Let it be observed, however, that Mr. Wesley's de* 
sign in calling the Preachers together annually, was 
not merely for the regulation of the Circuits, but 
also for the review of their doctrines and discipline, 
and for the examination of their moral conduct : 
that those who were to administer with him, in holy 
things, might be thoroughly furnished for every 
good work. 

The first Conference was held in June, 1744, at 
which Mr. Wesley met his brother, two or three other 
Clergymen, and a few of the Preachers, whom he had 
appointed to come from various parts, to confer with 
them on the affairs of the Societies. 

" Monday, June 25," observes Mr. Wesley, "and 
the five following days, we spent in Conference with 
our Preachers, seriously considering by what means 
we might the most effectually save our own souls, 
and them that heard us. And the result of our con- 
sultations we set down to be the rule of our future 
practice." 

Since that time, a Conference has been held an- 
nually, Mr. Wesley himself having presided at forty- 
seven. The subjects of their deliberations, were pro- 
posed in the form of questions, Avhich were amply- 
discussed, and the questions, with the answers agreed 
v*pon, were afterwards printed under the title of 
" Minutes of several Conversations between the Rev. 
Mr. Wesley and others commonly called Minutes 
of Conference. A few extracts from these will give 
the reader a clearer and fuller view of the principles 
1 and 



( 193 ) 

and designs of Mr. Wesley, and his helpers, as aLo 
of (he great work in which they were engaged, than 
any other document which I can lay before him. I 
shall confine myself to the Conversations which 
passed in the more early Conferences, because the 
grand points in respect both to doctrine and dis- 
cipline were then laid down, methodised and esta- 
blished, which have continued even to the present 
day. 

CONVERSATION I. 

*i I. It is desired, that all things be considered a* 
in the immediate presence of God. That we mav 
meet with a single eye, and as little children, who 
have every thing to learn ; that every point which is 
proposed, may be examined to the foundation. Tiiat 
every person may speak freely whatever is in bis 
heart: and that every question which arises, may be 
thoroughly debated and settled. 

u Q. 1. Need we be fearful of doing this ? What 
are we afraid of? Of overturning our first prin- 
ciples ? 

Ci A. If they are false, the sooner they are over- 
turned, the better. If they are true, they will bear 
the strictest examination. Let us all pray for a wil- 
lingness to receive light, to know of every doctrine, 
whether it be of God. 

" Q. 2. How may the time of this Conference 
be made more eminently a time of watching unto 
prayer ? 

"'A. 1. While we are conversing, let us have an 
especial care, to set God always before us. 2. In the 
intermediate hours, let us redeem all the time we can 
ft* private exercises. 3. Therein let us give our- 

S selves 



( m > 

selves to prayer for one another, and for a blessing 
on this our labour. 

" Q. 3. How for does each of us agree to submit to 
the judgment of the majority ? 

" A. In speculative things, each can only submit 
so far as his judgment shall be convinced : in every 
practical point, each will submit so far as he can, 
without wounding his conscience. 

" Q. Al. Can a Christian submit any farther than 
this, to any man, or number of men, upon earth ? 

" A. It is plain, he cannot : either to Bishop, 
Convocation, or General Council. And this is that 
grand principle of private judgment, on which all 
the Reformers proceeded : * Every man must judge 
for himself; because every man must give an account 
of himself to God. 7 

" II. The Design of the meeting was proposed, 
namely, to consider, J. What to teach. 2. How to 
teach. And, 3. What todo ; i. e. How to regulate our 
doctrine, discipline, and practice. They began with 
considering the doctrine of justification : the ques- 
tions relating thereto, with the substance of the an- 
swers given, were as follows. 

f Q. 1. What is it to be justified ? 

a A. To be pardoned, and received into God's 
Favour ; into such a state, that if we continue therein, 
we shall be finally saved. 

" Q. 2. Is faith the condition of justification ? 

" A. Yes ; for every one who believeth not, is con- 
demned; and every one who believes, is justified. 

" Q. 3. But must not repentance, and works meet 
for repentance, go before this faith ? 

u A. Without doubt : if by repentance you mean 
conviction of sin ; and by works meet for repentance, 

obeying 



( 195 ) 

obeying God as far as we can, forgiving our brother, 
ceasing to do evil, doing good ; and using the ordi- 
nances according to the power we have received. 
" Q. 4. What is faith ? 

" A. Faith in general is, a divine, supernatural 
cXe/x/^* of things not seen; i. e. of past, future, or 
spiritual things : it is a spiritual sight of God, and 
the things of God. 

" First, a sinner is convinced by the Holy Ghost, 
: Christ loved me, and gave himself for me.' — This 
is that faith by which he is justified or pardoned, 
the moment he receives it. Immediately the same 
Spirit bears witness, 4 Thou art pardoned : thou hast 
redemption in his blood/— And this is saving faith, 
whereby the love of God is shed abroad in his heart. 

" Q. 5. Have ail Christians this faith ? May not a 
man be justified and not know it ? 

" A. That all true Christians have such a faith as 
implies an assurance of God's love, appears from, 
Rom. viii. 15, 16, ' For ye have not received the 
spirit of bondage again to fear ; but ye have received 
the spirit of adoption, whereby we cry, Abba, Father* 
T4ie Spirit itself beareth witness with our spirit, that 
we are the children of God.' Eph. iv. 32, 6 And 
be ye kind o: to another, tender-hearted, forgiving 
one another, even as God for Christ's sake hath for- 
given you/ 2 Cor, xiii. 5, ? Esanyne yourselves, 
whether ye be in the faith ; prove your ownselves, 
know ye not your ownselves, how that Jesus Christ 
is in you, except ye be reprobates ?' Fleb. viii. 10, 
6 For this is the covenant that I will make with the 
house of Israel after those days, saith the Lord : I 



* Conviction, or Evidence. 

S 2 



will 



( 196 ) 

will put my laws into their minds, and write them in 
their hearts : and I will be to them a God, and they 
shall be to me a people.' See also, 1 John iv. IS, 
and v. 19. And that no man can be justified, and 
not know it, appears farther from the nature of the 
thing. For faith after repentance, is ease after pain, 
rest after toil, light after darkness. It appears also 
from the immediate, as well as distant fruits thereof. 

" Q. 6. What are the immediate fruits of justify- 
ing faith ? 

66 A. Peace, joy, love, power over all outward sin, 
and power to keep down inward sin. 

" Q. 7. Does any one believe, who has not the 
witness in himself, or any longer than he sees, loves, 
and obeys God ? \ 

" A. We apprehend not : seeing God being the 
very essence of faith ; love and obedience, the inse- 
parable properties of it. 

" Q. 8. What sins are consistent with justifying 
faith ? 

" A. No wilful sin. If a believer wilfully sins, 
lie casts away his faith. Neither is it possible he 
should have justifying faith again, without previ- 
ously repenting. 

u Q. 9. Must every believer come into a state of 
doubt, or fear, or darkness ? Will he do so, unless 
by ignorance or unfaithfulness ? Does God other- 
wise withdraw himself? 

u A. It is certain, a believer need never again come 
into condemnation. It seems, he need not come into 
a state of doubt, or fear, or darkness : and that (or- 
dinarily at least) he will not, unless by ignorance or 
unfaithfulness. Yet it is true, That the first joy does 
seldom last long : that it is commonly followed by 

doubts 



C 197 ) 

doubts and fears : and that God frequently permits 
great heaviness before any large manifestation of 
himself. 

ki Q. 10. Are works necessary to the continuance 
of faith ? 

" A. Without doubt ; for a man may forfeit the 
free gift of God, either by sins of omission or com- 
mission. 

" Q. Hi Can faith be lost, but for want of works ? 
A. It cannot, but through disobedience. 

"Q. 12. How is faith -made perfect by works? 

" A. The more we exert our faith, the more it is 
increased. To him that hath, shall be given. 

;< Q. 13. St. Paul says, Abraham was not justified 
by Works. St. James, he was justified by works* 
Do they not contradict each other ? 

" A. No: L Because they do not speak of the 
same justification, St. Paul speaks of that justifica- 
tion which was when Abraham was seventy-five years 
old, above twenty years before Isaac was born. St. 
James of that justification, which was when he offered 
up Isaac on the altar. 

" 2dly. Because they do not speak of the same 
works : St. Paul speaking of works that precede 
faith : St. James, of works that spring from it. 

" Q. 14. In what sense is Adam's sin imputed to 
all mankind ? 

" A. In Adam all die ; i. e. 1. Our bodies then be- 
came mortal. 2. Our souls died, i. e. were disunited 
from God. And, hence, 3. We are all born with a 
sinful, devilish nature: by reason whereof, 4. We 
are children of wrath, liable to death eternal. Rorn, 
v. 13. Eph. ii. 3. 

S3 « Q. 15, 



( 198 ) 

u Q. 15. In what sense is the righteousness of 
Christ imputed to all mankind, or to believers ? 

" A. We do not find it expressly affirmed in Scrip* 
ture, That God imputes the righteousness of Christ 
to any. Although we do find, That faith is im- 
puted to us for righteousness. 

" That text, * As by one man's disobedience all 
men were made sinners, so by the obedience of one, 
all were made righteous,' we conceive means, by the 
merits of Christ, all men are cleared from the guilt 
of Adam's actual sin. 

" We conceive farther, That through the obedi- 
ence and death of Christ, 1. The bodies of all men 
become immortal after the resurrection. 2. Their 
souls receive a capacity of spiritual life : and, 3. An 
actual spark of seed thereof : &. All believers become 
children of grace, reconciled to God ; and, 5. Are 
made partakers of the divine nature. 

" Q. 16. Have we not leaned towards Antinomian- 
ism ? 

" A. We are afraid we have. 

" Q. 17. What is Antinomianism ? 

<{ A. The doctrine which makes void the law 
through faith. 

" Q. 18. What are the main pillars thereof? 

"A. l.That Christ abolished the moral law. 2.That 
therefore Christians are not obliged to observe it. 3. 
That one branch of Christian liberty, is liberty from 
obeying the commandments of God. 4. That it is 
bondage, to do a thing because it is commanded, or 
forbear it, because it is forbidden. 5. That a believer 
is not obliged to use the ordinances of God, or to do 
good works. 6. That a Preacher ought not to ex- 
hort 



( 199 ) 

Iiort to good works : not unbelievers, because it is 
hurtful; not believers, because it is needless. 

" III. Q. 1. Is a sense of God's pardoning love 
absolutely necessary to our being in bis favour ? Or 
may there be some exempt cases ? 

" A. We dare not say. There are not. 

" Q. 2. Is it necessary to inward and outward ho- 
liness ? 

" A. We incline to think it is. 

" Q. 3. Does a man believe any longer than he 
sees a reconciled God ? 

" A. We conceive not. But we allow there may 
be infinite degrees in beholding God as reconciled. 
Even as many as there are between him who sees the 
sun, when it shines on his eye-lids closed, and him 
wbo stands with his eyes wide open in the full blaze 
of its beams. 

" Q. 4. Does a man believe any longer than he 
loves God ? 

u A. In no wise. 4 For neither circumcision nor 
uncircumcision avails, without faith, working by 
love. 

" Q. 5. Have we duly considered the case of Cor- 
nelius ? Was not he in the favour of God, c when 
his prayers and alms came up for a memorial before 
God V i. e. before he believed in Christ ? 

u A. It does seem that he was, in some degree. 
But we speak not of those who have not heard the 
Gospel. 

" Q. 6. Is a believer constrained (o obey God ? 

" A. At first he often is. The love of Christ con- 
straineth him. After this, he may obey, or he may 
not i no constraint being laid upon him. 

« Q. 7. Can 



( 200 ) 

" Q. 7. Can faith be lost, but through disobe* 
dience ? 

" A. It cannot. A believer first inwardly disobeys, 
inclines to sin with his heart: then his intercourse 
with God is cut off, i. e. his faith is lost. And after 
this, he may fall into outward sin, being now weak, 
and like another man. 

" Q. 8. How can such a one recover faith ? 

u A. By repenting, and doing the first works, Rev* 
ii. 5. 

" Q. 9. Do we ordinarily represent a justified 
state, so great and happy as it is ? 

t4 A. Perhaps not. A believer, walking in the light, 
is inexpressibly great and happy. 

" Q. 10. Should we not have a care of depreciating 
justification, in order to exalt the state of full saucli- 
fication ? 

" A. Undoubtedly we should beware of this; for 
one may insensibly slide into it. 

" Q. 11. How shall we effectually avoid it ? 

"A. When we are going to speak of intire sancti- 
fication, let us first describe the blessings of a justified 
state, as strongly as possible. 

" IV. Q. 1. What is sincerity? 

" A. Willingness to know, and to do the whole 
will of God. The lowest species thereof seems to be 
faithfulness in that which is little. 

" Q. 2. Has God any regard to man's sincerity? 

" A. So far, that no man in any state can possibly 
please God, without it : nor, indeed, in any moment 
v- herein he is not sincere. 

" Q. 3. But can it be conceived, that God has 
my regard to the sincerity of an unbeliever ? 

« A. Ye^ 



( 201 ) 

"A. Yes, so much, that if he persevere therein, 
God will infallibly give him faith. 

" Q. 4. What regard may we conceive him to 
have, to the sincerity of a believer ? 

u A. 80 much, that in every sincere believer, he 
fulfils all the great and precious promises. 

" Q. 5. Whom do you term a sincere believer ? 

" A. One that walks in the light, as God is in the 
light. 

" Q. 6. Is not sincerity all in all? 

" A. All will follow persevering sincerity, God 
gives every thing with it ; nothing without it. 

u Q. 7. Are not then sincerity and faith equivalent 
terms ? 

" A. By no means. It is at least as nearly related 
to works, as it is to faith. For example : who is sin- 
cere before he believes ? He that, according to the 
power he has received, brings forth fruits meet for 
repentance. Who is sincere after he believes ? He 
that, from a sense of God's love ; is zealous of all good 
works. 

u Q. 8. But do you consider, That we are under 
the covenant of grace ? And that the covenant of 
works is now abolished ? 

" A. All mankind were under the covenant of 
grace, from the very hour that the original promise 
was made. If, by the covenant of works, you mean ? 
That of uns inning obedience made with Adam before 
the fail : no man, but Adam, was ever under that 
covenant. 

" V. Q, 1. Is not the whole dispute, — of salvation 
by faith, or by works, a mere strife of zcords ? 

" A. In asserting salvation by faith, we mean this : 
1. That pardon, (salvation begun,) is received by 

faith, 



( 202 ) 

fkith, producing works, 2. Thai holiness, (salvation 
continued,) is by faith working by love. 3. That 
heaven, (salvation finished,) is the reward of this 
faith. 

" If those who assert salvation by works, or by 
faith and works, mean the same thing, (understanding 
by faith, the revelation of Christ in us ; by salvation, 
pardon, holiness, glory,) we will not strive with them 
at all. If they do not, ibis is not a strife of words : 
but the very vitals, the essence of Christianity is the 
thing in question. 

" Q. 2. May not some degree of the love of God 
go before a distinct sense of justification ? 

" A. We believe it may.. 

u VI. The doctrine of sanctification was consider- 
ed ; with regard to which, the questions asked, and 
the substance of the answers given, were as follows. 

" Q. 1. What is it to be sanctified ? 

"A. To be renewed in the image of God, in 
righteousness and true holiness. 

" Q. 2. Is faith the condition, or the instrument 
of sanctification ? 

" A. It is both the condition and instrument of it. 
When we begin to believe, then sanctification begins. 
And as faith increases, holiness increases, till we are 
created anew. 

a Q. 3. What is implied in being a perfect Chris* 
tian ? 

" A. The loving the Lord our God with all our 
heart, and with all our mind, and soul, and strength. 
Deut. vi. 5. xxx. 6. Ezek. xxxvi. 25 — 29. 

" Q. 4. Does this imply, That ail inward sin is 

taken away ? 

« A. Without 



( 203 ) 

" A. Without doubt : or bow could he be said to 
be saved from all his uncleannesses ? Ezek. xxxvi. 
29. 

u Q. 5. Can we know one who is thus saved ? 
What is a reasonable proof? 

" A. We cannot, without the miraculous discern- 
ment of spirits, be infallibly certain of those w ho are 
thus saved. But we apprehend, these would be the 
best proofs which the nature of the thing admits : 
1. If we had sufficient evidence of their unblamable 
behaviour preceding. 2. If they gave a distinct ac- 
count of the time and manner wherein they w r ere 
saved from sin, and of the circumstances thereof, 
with such sound speech as could not be reproved. 
And, 3. If, upon a strict inquiry afterwards from time 
to time, it appeared that all their tempers, and words, 
and actions, were holy and unreprovable. 

" Q. 6. How should we treat those who think they 
have attained this ? 

" A. Exhort them to forget the things that are 
behind, and to watch and pray always, that God may 
search the ground of their hearts. 

" VII. Q. 1. How much is allowed by our bre- 
thren who differ from us, with regard to entire sancti- 
fication ? 

" A. They grant, 1. That every one must be en- 
tirely sanctified in the article of death. 2. That till 
then, a believer daily grows in grace, comes nearer 
and nearer to perfection. 3. That we ought to be 
continually pressing after this, and to exhort all others 
so to do. 

" Q. 2. What do we allow them ? 
" A. We grant, 1. That many of those who have 
died in the faith, yea, the greater part of those we 
1 have 



( 204 ) 

have known, were not sanctified throughout, not 
made perfect in love, till a little before death : 2» 
That the term 4 sanctified,' h continually applied by 
St, Paul, to all that were justified, that were true be- 
lievers : 3. That by this term alone, he rarely (if 
ever) means, saved from all sin : 4. That, conse- 
quently, it is not proper to use it in this sense, with- 
out adding the w r ord, 4 Wholly, intirely,' or the like : 
5. That the inspired writers almost continually speak 
of or to those who were justified ; but very rarely, 
either of or to those who were wholly sanctified : 6. 
That, consequently, it behoves us to speak in public, 
almost continually, of the state of justification ; but 
more rarely, in full and explicit terms, concerning 
entire sanctification. 

" Q. 3. What then is the point wherein we di- 
vide ? 

u A. It is this : whether we should expect to be 
saved from all sin, before the article of death ? 

" Q. 4. Is there any clear Scripture promise of 
this ? That God will save us from all sin ? 

" A. There is. Psalm cxxx. 8, He shall redeem 
Israel from all his iniquities. 

" This is more largely expressed in the prophecy 
of Ezekiel : 6 Then will I sprinkle clean water upon 
you, and ye shall be clean : from all your filthiness, 
and from all your idols I will cleanse you:— I will 
also save you from all your uncleanness,' xxxvi. 25, 
29. No promise can be more clear. And to this 
the Apostle plainly refers in that exhortation, c Hav- 
ing these promises, let us cleanse ourselves from all 
filthiness of flesh and spirit, perfecting holiness in the 
fear of God,' 2 Cor. vii. 1. Equally clear and ex- 
press is that ancient promise, ' TIig Lord thy God 

will 



( 205 ) 

will circumcise thine hear^ and the heart of thy seed, 
to love the Lord thy God with all thy heart, and with 
all thy soul,' Deut. xxx. 6. 

" Q. 5. But does any assertion answerable to this, 
occur in the New Testament ? 

" A. There does, and that laid -down in the plain- 
est terms. So, 1 John iii. 8, c For this purpose the 
Son of God w r as manifested, that lie might destroy the 
works of the devil the works of the devil, without 
any limitation or restriction : but all sin is the work 
of the devil. Parallel to which is that assertion of 
St. Paul, Eph. v. 25, 27, < Christ loved the Church, 
and gave himself for it,— that he might present it to 
himself, a glorious Church, not having spot or 
wrinkle, or any such thing, but that it should be 
holy, and without blemish.' 

u And (o the same effect is his assertion in Rom. 
viit 3, 4, 4 God sent his Son, — that the righteousness 
of the law might be fulfilled in us, who walk not after 
the flesh, but after the Spirit.' 

Ci Q. 6. Does the New Testament afford any farther 
ground for expecting to be saved from all sin ? 

u A. Undoubtedly it does, both in those prayers 
and commands which are equivalent to the strongest 
assertions. 

" Q. 7. What prayers do you mean ? 

" A. Prayers for entire sanctification ; which, *vere 
there no such thing, would be mere mockery of God. 
Such, in particular, are, 1. Deliver us from ciif ; or 
rather, cctto r« Ttoynpa* frofn the evil one. Now, when 
this is done, when w r e are delivered from all evil, 
there can be no sin remaining. 2. 4 Neither pray I 
for these alone, but for them also which shall believe 
on me through their w r ord : that they all may be one, 



( 206 ) 

as thou, Father, art in me, and I in thee : that they 
also may be one in us : I in them, and thou in me, 
that tbey may be made perfect in one,' John xvii. 
20, 21, 23, 3» ' I bow my knees unto the Father of 
our Lord Jesus Christ, that he would grant you,-— 
that ye being rooted and grounded in love, may be 
able to comprehend with all saints, what is the 
breadth, and length, and depth, and height ; and 
to know the love of Christ which passeth knowledge, 
that ye might be filled with all the fulness of God,* 
Eph. iii. 14, 16 — 19. 4. 'The very God of peace 
sanctify you wholly. And I pray God, your whole 
spirit, and soul, and body, be preserved blameless 
unto the coming of our Lord Jesus Christ, 1 Thes& 
v. 23. 

" Q. 8* What commands are there to the same 
effect? 

" A. 1. * Be ye perfect as your Father which is in 
iieaven is perfect,' Matt. v. ult. 2. c Thou shalt love 
the Lord thy God with all thy heart, and with all 
thy soul, and with ail thy mind,' Matt.x xii. 37. 
But if the love of God fill all the heart, there cau 
be no sin there. 

" Q. 9. But how does it appear, that this is to be 
done before the article of death ? 

Ci A. First, from the very nature of a command, 
Which is not given to the dead, but to the living. 
Therefore, 6 Thou shalt love God with all thy heart,* 
cannot mean, Thou shalt do this when thou diest, 
but while thou livest. 

" Secondly, from express texts of Scripture : 1. 
* The grace of God, that bringeth salvation hath ap- 
peared to all men ; teaching us, that having re- 
nounced, (*pvn<r*pevoi,) ungodliness and worldly lusts, 

we 



C 207 ) 

we sliould live soberly, righteously, and godly, in 
this present world : looking for — the glorious appear- 
ing of the great God, and our Saviour Jesus Christ ; 
who gave himself for us, that he might redeem us 
from all iniquity ; and purify unto himself a peculiar 
people, zealous of good works,' Tit. ii. 11 — 14. 2. 
6 He hath raised up a horn of salvation for us — to 
perform the mercy promised to our fathers ; the oath 
which he sware to our father Abraham, that he would 
grant unto us, that we being delivered out of the 
hands of our enemies, might serve him without fear, 
in holiness and righteousness before him, all the days 
of our life,' Luke i. 69, &c. 

u Q. 10. Is there any example in Scripture of per- 
sons who had attained to this ? 

" A. Yes, St. John, and all those of whom he says 
i« his first Epistle, iv. 17 ? ' Herein is our love made 
perfect, that w^ may have boldness in the day of 
judgment, because as he is, so are we in this world.' 

u Q. 11. Does not the preaching perfection with 
harshness, tend to bring believers into a kind of bond- 
age, or slavish fear : 

" A. It does. Therefore, we should always place 
it in the most amiable light, so that it may excite 
only hope, joy, and desire. 

" Q. 12. Why may we not continue in the joy of 
faith even till we are made perfect ? 

u A. Why, indeed ? Since holy grief does not 
quench this joy : since even while we are under the 
cross, while we deeply partake of the sufferings of 
Christ, we may rejoice with joy unspeakable. 

" Q. 13. Do we not discourage believers from re- 
joicing evermore ? 

T2 "A. We 



( 208 ) 

" A. We ought not so to do. Let them all (heir 
life long rejoice unto God, so it be with reverence. 
And even if lightness or pride should mix with their 
joy, let us not strike at the joy itself, (this is the gift 
of God,) but at that lightness or pride, that the evil 
may cease, and the good remain. 

" Q. 14. But ought we not to be troubled, on ac- 
count of the sinful nature which still remains in us? 

" A. It is good for us to have a deep sense of this, 
and to be much ashamed before tiie Lord. But this 
should only incite us, the more earnestly to turn unto 
Christ evgry moment, and to draw light, and life, 
and strength, from him, that we may go on conquer- 
ing and to conquer. 

" VIII. Q. 1. In what view may we, and our 
[ helpers, be considered ? 

U A. Perhaps as extraordinary messengess, (i.e. 
out of the ordinary way,) designed, 1. To provoke 
the regular ministers to jealousy. 2. To supply their 
lack of service, toward those who are perishing for 
want of knowledge. 

" Q. 2. What is the office of a Helper? 
" A. To feed and guide the flock. To save souls : 
to spend, and be spent in this work ; to go always, 
not only to those that want him, but to those that 
want him most. 

" Observe. It is not his business, to preach so ^ 
many times, and to take care of this or that Society, 
merely ; but to save as many souls as he can ; to 
bring ^is many sinners as he possibly can to repent- 
ance, and with all his power to build them up in that 
holiness, without which they cannot see the Lord. 

" IX. Q. What general method of employing our 
time would you advise us to i v 

" A. We 



( 209 ) 

H A. We advise you, 1. As often as possible to rise 
at four. 2. From four to five in the morning, and 
from five to six in the evening, to meditate, pray, and 
read, partly the Scriptures with the Notes, partly the 
closely practical parts of what we have published. 
3. From six in the morning till twelve, (allowing an 
hour for breakfast,) to read in order, with much 
prayer, first the Christian Library, and the other 
books which we have published in prose and verse, 
and then those which we have recommended. 

66 In the afternoon, follow Mr. Baxter's plan : that 
is, Go into every house in course, and teach every 
one therein, young and old, if they belong to us, to 
be Christians, inwardly and outwardly. 

" Make every particular plain to their understand- 
ing; fix it in their memory; write it in their heart, 
In order to this, there must be line upon line, precept 
upon precept. What patience, what love, what 
knowledge, is requisite for this ? 

" X. Q. 1. Are we not Dissenters ? 

u A. No : Although we call sinners to repentance 
in all places of God's dominion ; and although we 
frequently use extemporary prayer, and unite toge- 
ther in a religious Society ; yet we are not Dissent- 
ers in the only sense which our law acknowledges, 
namely, persons who renounce the service of the 
church. We do not renounce it, and therefore, 
strictly speakings are not Dissenters. 

" Q. 2. But what reasons are there, why we should 
not separate from the Church ? 

" A. Among others, those which have been already 
printed, entitled, ' Reasons against a separation from 
the Church of England.' 

T 3 « W3 



( §10 ) 

" We allow two exceptions, 1. If the Parish Mi- 
nister be a notoriously wicked man : 2. If he preach 
Socinianism, Arianism, or any other essentially false 
doctrine. 

" XI. Q. I. How shall we try those who think 
they are moved by the Holy Ghost to preach ? 

" A. Inquire, 1. Do they know God as a pardon- 
ing God ? Have they the love of God abiding in 
them? Do they desire and seek nothing but God? 
And are they holy in ad manner of conversation ? 
2. Have they gifts , (as well as grace,) for the work ? 
Have they, (in some tolerable degree,) a clear, sound 
understanding? Have they aright judgment in the 
things of God? Have they a just conception of sal- 
vation by faith ? And has God given them any de- 
gree of utterance? Do they speak justly, readily, 
clearly ? 3. Have they fruit? Are any truly con- 
Tinced of sin, and converted to God, by their preach- 
ing ? 

" As long as these three marks concur in any one, 
we believe he is called of God to preach. These Ave 
receive as sufficient proofs, that he is inoved thereto by 
fie Holy Ghost. 

u Q. 2. What method may we use in receiving a 
new Helper* 

" A. A proper time for doing this, is at a Confer- 
ence, after solemn fasting and prayer. 

" Every person proposed is then to be present \ 
and each of them may be asked, 

* c Have you faith in Christ ? Are you going on to 
perfection? Do you expect to ho perfected in love 
in thUUfe? Are you groaning after it ? Are you 
lesolvcd to devote yourself wholly to God, and to 



( 211 ) 

his work? Have you considered the rules of ft 
Helper f Will you keep them for conscience' sake ? 
Are you determined to employ all your time in the 
work of God ? Will you preach every morning and 
evening? Will you diligently instruct the children 
in every place ? Will you visit from house to 
house ? . Will you recommend fasting, both by pre- 
cept and example ? 

" We may then receive him as a probationer, by 
giving him the Minutes of the Conference, inscribed 
thus : ; To A. B. You think it your duty to call 
sinners to repentance. Make full proof hereof, and 
we shall rejoice to receive you as a fellow-labourer.* 
Let him then read, and carefully weigh what is con- 
tained therein, that if he has any doubt, it may be 
removed. 

" When he has been on trial four years, if recom- 
mended by the Assistant, he may be received into full 
connection." 

It may be useful to add a few remarks on the me- 
thod pursued in the choice of Itinerant Preachers, as 
many have formed the most erroneous ideas on the 
subject, imagining they are employed with hardly 
any prior preparation. 1. They are received as 
private members of the Society, on trial. 2. After a 
quarter of a year, if they are found deserving, they 
are admitted as proper members. 3. When their 
grace and abilities are sufficiently manifest, they are 
appointed Leaders of Classes. 4. If they then dis- 
cover talents for more important services, they are 
employed to exhort occasionally, in the smaller con- 
gregations, when the Preachers cannot attend. 5. 
If approved in this line of duty ; they are allowed to 

preach. 



( 212 ) 

preach. 6. Out of these men, who are called Local 
Preachers, are selected the Itinerant Preachers, 
who are first proposed at a Quarterly Meeting of the 
Stewards and Local Preachers of the Circuit ; then at 
a meeting of the Travelling Preachers of the District, 
and, lastly, in the Conference, and, if accepted, are 
nominated for a Circuit. 7. Their characters and con- 
duct are examined annually in the Conference : and 
if they continue faithful for four years of trial, they are 
received into full connection. At these Conferences, 
also, strict inquiry is made into the conduct and 
success of every Preacher : and those who are found 
deficient in abilities, are no. longer employed as Itine- 
rants; while those whose conduct has not been agree- 
able to the Gospel, are expelled, and thereby deprived 
of all the privileges even of private members of the 
Society, 



SECTION X. 

OF THE DOCTRINE OV THE METHODISTS. 

BY the above extracts from the Minutes of the 
Conferences, as well as by all the proceeding pages, 
the reader may form a pretty just idea of the nature 
of the Methodist doctrine ; but lie will have a much 
more clear and full view of it, if he will carefully read 
over Mr. Wesley's Sermons, especially the first four 
volumes, which were published with the express de- 
sign of submitting this doctrine' to the consideration 
of mankind. " The following Sermons," says he, in 
the Preface to the first volume, (published in the 
year 1747,) " contain &q substance of what I have 

fceea 



( 213 ) 

been preaching for between eight and nine years Idlf 
past. During that time I have frequently spoken in 
public, on every subject in the ensuing Collection : 
and I am not conscious that there is any one point of 
doctrine, on which I am accustomed (o speak in pub- 
lic, which is not here incidentally, if not professedly, 
laid before every Christian reader. Every man, who 
peruses these, will therefore see, in the clearest man- 
ner, what these doctrines are, which I embrace and 
teach, as the essentials of true religion." 

The reader, therefore, that would form a true judg- 
ment of Ihe Methodist doctrine, should, in all reason, 
carefully peruse these sermons. And, surely no per- 
son is justified in censuring our principles till he has, 
at least, been at this little trouble. But for the in- 
formation of those who either are not possessed of 
these volumes of sermons, or not at leisure to peruse 
them, I will here insert that summary account of his 
doctrine, which Mr. Wesley has given us in the be- 
ginning of the first part of his Farther Appeal to 
Men of Reason and Religion, where he has de- 
monstrated it to be the very doctrine of the Church 
of England, as set forth in her Liturgy, Articles, and 
Homilies. 

M All I teach," says Mr. Wesley, (Farther Appeal, 
p. 3.) u respects either the nature and condition of 
Justification, the nature and condition of Salvation, 
the nature of justifying and saving Faith, or the 
Author of Faith and Salvation. 

" 1 . The nature of justification. It sometimes means 
our acquittal at the last day. Mat. xii. 37. But this 
is altogether out of the present question : for that 
justification whereof our Articles and Homilies speak, 
-signifies present forgiveness, pardon of sins, and con- 
sequently, 



( 214 ) 

sequently, acceptance with God : who therein, (Rom. 
iii. 25,) declares his righteousness , or justice and 
mercy, by or for the remission of the sins that are 
past, saying, I will be merciful to thy unrighteous' 
ness, and thine iniquities I will remember no more. 

c< I believe, (Rom. iv. 5, &c.) the condition of this, 
is Faith : I mean, not only, that without faith, we 
cannot be justified ; but also, that as soon as any one 
has true faith, in that moment he is justified. 

" Luke vi. 43. Good works follow this faith, but 
cannot go before it : much less can sanctification y 
which implies, a continued course of good works, 
springing from holiness of heart. But it is allowed, 
that entire sanctification goes before our justification 
at thelast day, Heb. xii. 14. 

" It is allowed also, that, (Mark i. 15,) Repent- 
ance, and (Mat. iii. 8.) fruits meet for repentance, go 
before faith. Repentance absolutely must go before 
faith : fruits meet for it, if there be opportunity. By 
repentance, I mean conviction of sin, producing real 
desires and sincere resolutions of amendment : and 
by fruits meet for repentance, (Mat. vi. 14, 15,) 
forgiving our brother, (Luke iii. 4 — 9, &c.) ceasing 
from evil, doing good, (Mat. vii. 7,) using the or- 
dinances of God, and in general, (Mat. xxv. 29,) 
obeying him according to the measure of grace which 
we have received. But these I cannot, as yet, term 
good works ; because they do not spring from faith, 
and the love of God. 

" By salvation I mean, not barely, according to 
the vulgar notion, deliverance from hell, or going to 
heaven : but a present deliverance from sin, a restora- 
tion of the soul to its primitive health, its original 
purity • a recovery of the divine nature : the renewal 

of 



i 215 ) 

of aur souls after the image of God, in righteousness 
and true holiness, in justice, mercy, and truth. This 
implies all holy and heavenly tempers, and, by con- 
sequence, all holiness of conversation. 

" Now, if by salvation we mean a present salvation 
from sin, :we cannot say, holiness is the condition of 
it. For it is the thing itself. Salvation, in this sense, 
and holiness, are synonymous terms. We must, 
therefore, say, 6 We are saved by faith.' Faith is 
the condition of this salvation. For without faith 
we cannot be thus saved. But whosoever believeth, 
is saved already. 

u Without faith we cannot be thus saved. For 
We cannot rightly serve God,, unless we love him. 
And we cannot love him, unless we know him z nei- 
ther can we know God, unless by faith. Therefore* 
Salvation by Faith, is only, in other words, the love 
of God by the knowledge of God : or, the recovery 
of the image of God, by a true spiritual acquaint- 
ance with him. 

* 3. Faith in general, is, a divine, supernatural 
z\elx°s* of things not seen, not discoverable by our 
bodily senses, as being either past, future, or spiritual* 
Justifying faith implies not only a divine sXefxo^ 
that God w r as in Christ, reconciling the zvorld unto 
himself? but a sure trust and confidence, that Christ 
died for my sins, that he loved me and gave himself 
forme. And the moment a penitent sinner believes 
this, God pardons and absolves him. 

" And as soon as his pardon or justification is 
witnessed to him by the Holy Ghost, he is saved. 
He loves God, and all mankind. He has the mind 

♦Evidence, or Conviction. 

that 



( 216 ) 

that was mGhrisf, and power to walk as he also 
walked. From that time (unless he make shipwreck 
of the faith,) salvation gradually increases in his soul. 
For, c so is the kingdom of God, as if a man should 
cast seed into the ground. — And it. springeth up, 
first the blade, then the ear, after that the full corn in 
the ear.* 

44 4. The Author of faith and salvation is God 
alone. It is he that works in us both to will and to 
do. He is the sole giver of every goqd gift, and the 
sole author of every good work. There is no more 
of power than of merit in man : but as all merit is 
in the Son of God, in what he has done and suffered 
for us, so all power is in the Spirit of God. And 
therefore every man, in order to believe unto salva- 
tion, mut receive the Holy Ghost. This is essentially 
necessarj' to every Christian, not in order to his work- 
ing miracles, but in order to faith, peace, joy, and 
love, the ordinary fruits of the Spirit. 

" Although no man on earth can explain the par~ 
ticular manner, wherein the Spirit of God works on 
the soul, yet whosoever has these fruits, cannot but 
know and feel that God has wrought them in his 
heart. 

'* Sometimes he acts more particularly on the Un- 
derstanding, opening or enlightening it, (as the Scrip- 
ture speaks,) and revealing, unveiling, discovering, 
to us the deep things of God. 

" Sometimes he acts on the Will and Affections 
of men : withdrawing them from evil, inclining them 
to good, inspiring (breathing, as it were,) good 
thoughts into them : so it has frequently been ex- 
pressed, by an easy, natural metaphor, strictly analo- 
gous to nn ; TTVc^«. Spirit us, and the words used in 
8 the 



( 217 ) 

the most modern tongues also, to denote the Spirit 
of God. But however it be expressed, it is certain, 
all true Faith, and the whole work of Salvation, every 
good thought, word, and work, is altogether by the 
operation of tVe Holy Spirit. 

" 6. In order to be clearly and fully satisfied, what 
the doctrine of the Church of England is, as it stands 
opposed to the doctrine of the Antinomians, on the 
one hand, and to that of justification by works, on 
the other, I will simply set down what occurs on this 
head, either in her Liturgy, Articles, or Homilies. 

* Spare thou them, O God, which confess their 
faults: restore thou them that are penitent, according 
to thy promises declared unto mankind in Christ 
Jesu, our Lord. 

6 He pardoneth and absolveth all them that truly 
repent^ and imfeignedly believe his holy gospel. 

4 Almighty God — hath promised forgiveness of sins 
to all them, that, with hearty repentance, and true 
faith, turn unto him/ Communion-Office. 

' Give him unfeigned repentance and steadfast faith, 
that his sins may be blotted out.' Ibid. 

w As earnestly, therefore, as our Church inculcates 
justification by faith alone, she nevertheless supposes 
repentance to be previous to faith, and fruits meet 
for repentance : yea, and universal holiness to be 
previous to final justification, as evidently appears 
from the following words i 

* Let us beseech him, that the rest of our life may 
be pure and holy, so that at the last we may come to 
his eternal joy.' Absolution. 

< May we seriously apply our hearts to that holy 
and heavenly wisdom here, which may in the end 
bring us to life everlasting.' Visitation of the sick, 

U 4 Raise 



( 218 ) 

« Raise us from the death of sin unto the life of 
righteousness, — that at the last day we may be found 
acceptable in thy sight.' Burial Office. 

c If we from henceforth walk in his ways, — seeking 
always his glory, Christ will set us on His right hand.' 
Commination Office. 

" 7. We come next to the Articles of our church : 
the former part of the ninth runs thus : 

« OF ORIGINAL OR BIRTH-SIN. 

€ Original sin, — is the fault and corruption of 
the nature of every man, — whereby man is very far 
gone from original righteousness, and is of his own 
nature inclined to evil, so that the flesh lusteth always 
contrary to the spirit : and therefore, in every person 
born into this world, it deserveth God's wrath and 
damnation.' 

'ART. X. OF FREE-WILL. 

4 The condition of man, after the fall of Adam, is 
such, that he cannot turn and prepare himself by his 
own natural strength and good works to faith, and 
calling upon God. Wherefore we have no power to 
do good works, pleasant and acceptable to God, 
without the grace of God by Christ preventing us,, 
that we may have a good will, and working with us 
when we have that good will.' 

« ART. XI. OF THE JVSTIFICATION OF 
MAN. 

€ We are accounted righteous before God, only 
for the merit of our Lord and Saviour Jesus Christ, 
by faith, and not for our own works or deservings. 

Wherefore, 



( 219 ) 

Wherefore, that we are justified by faith only, is a 
most wholesome doctrine, and very full of comfort, 
as more largely is expressed in the Homily of Justi- 
fication,' 

u I believe this Article relates to the meritorious 
cause of Justification, rather than to the condition of 
it. On this therefore I do not build any thing con- 
cerning it, but on those that follow. 

'ART. XII. OF GOOD WORKS. 

6 Albeit that good works, which are the fruits of 
faith, and follow after justification, cannot put away 
our sins, — yet are they pleasing and acceptable to 
God in Christ, and do spring out necessarily of a 
true and lively faith : insomuch, that by them a 
lively faith may be as evidently known, as a tree 
may be known by the fruit.' 

H We are taught here, 1. That good works in ge- 
neral, follow after justification. 2. That they spring 
out of a true and lively faith, that faith whereby we 
are justified. 3. That true, justifying faith may be 
as evidently known by them, as a tree discerned by 
the fruit. 

" Does it not follow, That the supposing any good 
work to go before justification, is full as absurd as the 
supposing an apple, or any other fruit, to grow be- 
fore the tree ? 

u But let us hear the Church, speaking yet more 
plainly. 

'ART. XIII. OF WORKS DOSE BEFORE 
JUSTIFICATION. 

f Works done before the grace of Christ, and the 
inspiration of his Spirit, (i. e. before justification, as 

U 2 the 



( 220 ) 

the title expresses it,) are not pleasant to God, foras- 
much as they spring not of faith in Jesus Christ, — 
yea, rather, for that they are not done as God hath 
willed and commanded them to be done, we doubt 
not but they have the nature of sin.' 

€c Now, if aH works done before justification, have 
the nature of sin, (both because they spring not of 
faith in Christ, and because they are not done as God 
hath willed and commanded them- to be done,) what 
becomes of sanctification previous to justification? 
It is utterly excluded : seeing whatever is previous 
to justification, is not good or holy, but evil and 
sinful. 

" Although, therefore, our Church does frequently 
assert, that we ought to repent and bring forth fruits 
meet for repentance, if ever we would attain to that 
faith, whereby alone we are justified ; yet she never 
asserts, that these are good works, so long as they 
are previous to justification. Nay, she expressly as- 
serts the direct contrary, viz. 6 That they have all 
the nature of sin.' 

" It remains to consider, what occurs in the Ho- 
milies on these subjects. 

« OF THE SALVATION OF MANKIND. 

" 1. Because all men are sinners against God, and 
breakers of his law, therefore can no man by his 
works be justified, and made righteous before God. 
But every man is constrained to seek for another 
righteousness, or justification, to be received at God's 
own hand. And this justification, or righteousness, 
which we receive of God's mercy, and Christ's merits 
embraced by faith, is taken, accepted, and allowed of 
God, for our perfect and full justification. — This is 



( 221 ) 

tbat justification, or righteousness, which St. Paul 
speaketh of, when he saith, Gal. ii. 16 ; ' No man is 
justified by the works of the law, but by faith in 
Jesus Christ.' And again, ' We are justified by the 
faitli of Christ, and not by the works of the law: for 
by the works of the law, shall no flesh be justified.' 

" 2. The great wisdom of God, in this mystery 
of our redemption, hath tempered his justice and 
mercy together. His mercy he sheweth, in deliver- 
ing us from our captivity, without requiring any 
ransom to be paid, or amends to be made on our 
parts : which thing by us had been impossible to be 
done. And whereas it lay not in us to do that, he 
provided a ransom for us. that was, the precious body 
and blood of his own Son, who, besides this ransom, 
fulfilled the law perfectly, and so manifesting the jus- 
tice of God, as well as his mercy, accomplished the 
great mystery of our redemption. 

" 3. Of this justice and mercy of God knit toge- 
ther, speaketh St. Paul, in the third chapter to the 
Romans : 4 All have sinned, and come short of the 
glory of God : but are justified freely by his grace, 
through the redemption that is in Jesus Christ: 
whom God hath set forth to be a propitiation, through 
faith in his blood.' And in the 10th, 6 Christ is the 
end of the law, for righteousness to every one that 
believeth :' and in the 8th chapter, c that which was 
impossible by the law, insomuch as it is weak through 
the flesh, God sending his own Son in the likeness 
of sinful flesh, and for sin, condemned sin in the flesh : 
that the righteousness of the law might be fulfilled in 
us, who walk not after the flesh but after the spirit.' 

u 4. In these places the Apostle toucheth espe- 
cially three things, which must go together in our 
U 3 justification. 



( 222 ) 

justification. Upon God's part, his great mercy and 
grace; upon Christ part, the satisfaction of God's 
justice, by the offering his body, and shedding his 
blood, with fulfilling of the law perfectly and tho- 
roughly ; and upon our part, a true and lively faith 
In the merits of Jesus Christ, So that in our justifi- 
cation there is not only God's mercy and grace, but 
his justice also. And so the grace of God doth not 
shut out the righteousness of God in our justifica- 
tion ; but only shutteth oat the righteousness of man ; 
that is to say, the righteousness of our works. 

<c 5. And therefore, St. Paul declareth nothing on 
the behalf of man, concerning his justification, but 
only a true and lively faith, which itself is the gift 
of God. And yet that faith doth not shut out re- 
pentance, hope, love, and the fear of God, to be 
joined with faith in every man that is justified. But 
it shutteth them out from the office of justifying. So 
that, although they be all present together in him that 
is justified, yet they justify not all together. 

" 6. Neither doth faith shut out good works, ne- 
cessarily to be done afterwards, of duty towards 
God: (for we are most bounden to serve God, in 
doing good works, commanded in Scripture, all the 
days of our life.) But we may not do them to this 
intent, to be justified by doing them. For all the 
good works we can do, are not able to deserve our 
justification : but our justification cometh freely of 
the mere mercy of God ; and of so great and free 
mercy, that whereas all the world was not able to 
pay any part towards their ransom, it pleased him, 
-without any of our deserving, to prepare for us the 
most precious jewels of Christ's body and blood, 
Whereby our lansom might be paid, the law fulfilled,, 

and 



( 223 ) 

and his justice satisfied. So that Christ is now the 
righteousness of all them that truly believe in him. 
He for them paid their ransom by his death. He for 
them fulfilled the law in his life ; so that now in him, 
and by him, every christian may be called a fulfiller 
of the law. Forasmuch as that which their infirmity 
lacked, Christ's righteousness hath supplied. 

" 7. Ye have heard, that no man can be justified 
by his own works, inasmuch as no man fulfilleth the 
law: and St. Paul, in his epistle to the Galatians, 
proveth the same, saying, < If there had been a law 
given which could have justified, verily righteous- 
ness should have been by the law.' And again: 6 if 
righteousness came by the law, then is Christ dead 
in vain.' And to the Ephesians he saith, (chap, ii.) 
c By grace are ye saved through faith ; and that not 
of yourselves : it is the gift of God ; not of works, 
lest any man should boast.' And to be short, the sum 
of all Paul's disputation is this, ' If righteousness 
come of works, then it cometh not of grace : and if 
it come of grace, then it cometh not of works.' And 
to this end tend all the prophets, as St. Peter saith, 
(Acts x. 43,) 6 To him give all the Prophets witness, 
that through his name, whosoever bclieveth in him, 
shall receive remission of sins.' 

" 8. And that we are justified only by this true and 
lively faith in Christ, speak all the ancient authors ; 
especially, St. Cyprian, Origen, St. Chrysostom, 
Hilary, Basil, St. Ambrose, and St. Augustine : by 
which they take away clearly all merit of our works, 
and wholly ascribe our justification unto Christ only. 
This faith, the holy Scripture teacheth us, is the 
strong rock and foundation of the Christian religion. 
This doctrine all ancient authors of Christ's church 

do 



( 224 ) 

do approve. This doctrine setteth forth the true 
glory of Christ, and beateth down all vain glory of 
man. This, whosoever denieth, is not to be accounted 
for a Christian man, nor for a setter forth of Christ's 
glory, but an adversary to Christ, and his gospel, 
and for a setter forth of man's vain glory. 

<c 9. But that this true doctrine of justification by 
faith maybe truly understood, observe, that justifica- 
tion is the office of God only ; and is not a thing 
which we tender to him, but which we receive of 
him by his free mercy, through the only merits of 
his beloved Son. And the true sense of this doctrine, 
4 We are justified freely by faith without works, or 
we are justified by faith in Christ only,' is not, that 
this our own act to believe in Christ, or this our faith 
ill Christ, which is within us, doth justify us ; (for 
that were to account ourselves to be justified by some 
act or virtue that is within ourselves,) but that, al- 
though we have faith, hope, and charity within us, 
and do never so many works thereunto ; yet we must 
renounce the merit of all, of faith, hope, and charity, 
and all other virtues and good works, which we 
either have done, shall do, or can do,, as far too 
weak to deserve our justification ; for which, there- 
fore, we must trust only in God's mercy, and the 
sacrifice which Christ offered for us on the cross. 

" 10. As then John the Baptist, as great and godly 
a man as he was, yet in this matter of forgiving sin, 
put the people from himself, and pointed them to 
Christ, saying, 'Behold the Lamb of God, which 
taketh away the sins of the world :' even so, as great 
and godly a virtue as faith is, it putteth us from itself, 
and pointeth us to Christ, to have only by him re- 
mission of sins- or justification. So that our faith, as 

it 



( 225 ) 

it were, saith unto us thus : c It is not I that taketh 
away your sins. It is Christ only ; and to him alone 
I send you for that purpose ; forsaking all your good 
virtues, words, thoughts, and works, putting your 
trust in Christ only.' 

u 11. And in truth, neither our faith nor our 
works do justify us; that is, deserve remission of 
sins: but God himself doth justify us, of his own 
mercy, through the merits of his Son only. Never- 
theless, because by faith given us of God, we embrace 
the promise of God's mercy, and of the remission of 
our sins : therefore the Scripture saith, < that faith 
doth justify, faith without works.' And, as it is all 
one to say,/ faith without works, and, only faith doth 
justify us,' therefore the ancient fathers, from time to 
time, speak thus; only faith justifieth us ; meaning 
no other than St Paul means, when he saith, c Faith 
without works justifieth us.' And because this is 
wrought through the only merits of Christ, and not 
through our merits, or through the merit or any 
virtue we have within us, or of any work that cometh 
from us ; therefore, in that respect, we renounce, as 
it were again, faith, works, and all other virtues. 
For our corruption through original sin is so great, 
that all our faith, charity, words, and works, can- 
not merit, or deserve any part of our justification for 
us. And therefore we thus speak, humbling our- 
selves to God, and giving to our Saviour Christ all 
the glory of our justification. 

" 12. To justify then, is the office of God to man. 
Our office and duty to God is, not to pass our time 
sinfully 'or unfruitfully : for this were to serve the 
devil, and not God. For that faith which bringeth 
not forth repentance, but either evil works, or no good 

works, 



( 226 ) 

works, is not a pure and living faith, but a dead and 
devilish one, as St. Paul and St. James call it. For 
even the devils believe, ' That Christ was born of a 
virgin ; that he wrought all kinds of miracles, de- 
claring himself very God : that for our sakes he 
suffered a most painful death, to redeem us from 
death everlasting : that he rose again the third day : 
that he ascended into heaven, and sitteih at the right 
hand of the Father, and at the end of the world shall 
come again to judge bo*h the quick and the dead/ 
These articles of our faith the devils believe, and so 
they believe all that is written in the Old and New 
Testament. And yet for all this faith, they be but 
devils. They remain still in their damnable estate, 
lacking the very true Christian faith. 

" 13. The right and true Christian faith, is not 
only to believe, that Holy Scripture, and the Articles 
of our faith, are true : but also to have a sure trust 
and confidence to be saved from everlasting damna- 
nation by Christ; whereof doth follow a loving heart 
to obey his commandments. 

" 14. And this true Christian faith, neither any 
devil hath, nor yet any man, who in outward pro- 
fession, in his receiving the sacraments, in going to 
Church, and in all outward appearances, seemeth to 
be a Christian, and yet in his life sheweth the con- 
trary. For how can a man have this < true faith, 
sure trust and confidence in God, that by the merits 
of Christ his sins are forgiven ; and he reconciled to 
the favour of God,' when he denieth Christ in his 
works ? Surely no ungodly man can have this faith 
and trust in God. 

" 15. If we do truly believe, that whereas we were 
condemned to hell and death everlasting, God hath 

given 



( 227 ) 

given his own Son to take our nature upon him, and 
to suffer death for our offences, to justify us, and to 
restore us to life everlasting: if we truly believe that 
he hath made us his children, brethren unto his only 
Son, and inheritors with him of his eternal kingdom 
of heaven ; these great and merciful benefits of God, 
will move us to render ourselves unto God wholly, 
with all our hearts, might, and power, to serve him 
in all good works, to seek in all things his glory : 
evermore dreading to offend in word, thought, or 
deed, such a merciful God and loving Redeemer. 
They will also move us, to be ever ready for his sake 
to give ourselves to our neighbours, and as much as 
lieth in us, to study, with all our endeavour, to do 
good to every man. — These are the fruits of our faith, 
to do good, as much as lieth in us, to every man : 
and above all things, and in all things, to advance 
the glory of God : to whom be praise, and honour, 
world without end." 

** 8. From the whole tenor then of her Liturgy, 
Articles, and Homilies, the Doctrine of the Church 
of England, appears to be this : 

" 1. That good works, properly so called, can 
neither merit nor precede justification : 

" 2. That true sanctification cannot be previous 
to it. 

u 3. That as the meritorious cause of justification 
is, the life and death of Christ : so the condition of 
it is faith. Faith alone ; and, 

u 4. That both inward and outward holiness are 
consequent on this faith, and are the ordinary, stated 
condition of final justification. 

" 9. And what more can those desire, who have 
hitherto opposed justification by faith alone, merely 

3 upon 



( 228 ) 

upon a principle of conscience ; because they were 
zealous for holiness and good works ? Do not we ef*> 
fectually secure these from contempt, at the same time 
that we defend the doctrines of the Church ? We 
not only allow, but vehemently contend, that none 
shall ever enter into glory, who is not holy on earth, 
as well in heart, as in all manner of conversation. 
We cry aloud, ' Let all that have believed, be care* 
ful to maintain good works:' and, 6 Let every one 
that nameth the name of Christ, depart from all ini- 
quity/ We exhort even those who are conscious 
they do not believe, 6 Cease to do evil, learn to do 
well : the kingdom of heaven is at hand ; therefore, 
repent, and bring forth fruits meet for repentance/ 
Are not these directions the very same in substance, 
which any true Christian would give to persons so 
circumstanced ? What means then the endless strife 
cf words? Or, whom doth their arguing reprove ? 

" 10. Many of those, nevertheless, who are zealous 
of good works, think we have allowed too much. 
Nay, brethren, but how can we help allowing it, if 
we allow the Scriptures to be from God ? For is it not 
written, and do not yourselves believe, 6 Without 
holiness no man shall see the Lord ?' And how then, 
without fighting about words, can we deny, that ho- 
liness is a condition of final acceptance ? And, as to 
the first acceptance or pardon, does not all experience 
as well as Scripture prove, that no man ever yet truly 
believed the gospel, who did not first repent ? That 
none was ever yet truly convinced of righteousness, 
who was not first convinced of sin? Repentance, 
therefore, in this sense, we cannot deny to be neces- 
sarily previous to justifying faith. Is it not equally 
undeniable, that the running back into known, wilful 

sin, 



( §29 ) 

sin, (suppose it were drunkenness,) stifles that re- * 
pentance or conviction ? And can that repentance 
come to any good issue in his soul, who resolves not 
to forgive his brother ? or, "who obstinately refrains 
from what God convinces him is right, whether it be 
prayer or hearing his word ? Would you scruple 
yourself to tell one of these, c Why, if you will thus 
drink away all conviction, how should you ever truly 
know your want of Christ ? or, consequently, believe 
in him? — If you will not forgive your brother his 
trespasses, neither will your heavenly Father forgive 
you your trespasses. — If yon will not ask, how can 
you expect to receive? — If you will not hear, liovr 
can faith come by heading ? It is plain you grieve 
the Spirit of God; you will not have him to reign 
over you. ' For unto him that hath, shall be given ; 
but from him that hath not/ i. c. uses it not, c shall 
be taken away even that which he hath/ Would 
you scruple on a proper occasion to say this ? Yon 
could not scruple it, if you believe the Bible. But, 
in saying this, you allow all that we have said, viz. 
* That previous to justifying faith, there must be 
repentance, and if opportunity permit, fruits meet for 
repentance.' n 

Those who consider the above short account of 
Mr. Wesley's doctrine, will easily see how little rea* 
son there was for the objection, which, he tells us, 
(p. 29, of the same book,) was then made against 
him, and his helpers, viz. iC That they made it their 
principal employ, wherever they went, to instill into 
people a few favourite tenets of their own ; and this 
with such diligence and zeal as if the whole of Chris- 
tianity depended upon them, and all efforts toward 

X . the 



( 230 ) 

the true christian life, without a belief of those tenets, 
were vain and ineffectual." 

" I plead guilty," says Mr. Wesley, " to this 
charge. I do make it my principal, nay, my whole 
employ, and that wherever I go, to instill into the 
people, a few favourite tenets. (Only be it observed, 
they are not my own, but his that sent me.) And it 
is undoubtedly true, that this I do, (though deeply 
conscious of my want, both of zeal and diligence,) 
as if the whole of Christianity depended upon them, 
and all efforts without them were void and vain. 

" I frequently sum them all up in one. In Christ 
Jesus, (i. e. according to his gospel,) f neither cir- 
cumcision availeth any thing, nor tmcircumcision, 
but faith which worketh by love.' But many times 
I instill them one by one, under these or the like ex- 
pressions. ' Thou shalt love the Lord thy God with 
all thy heart, and with all thy mind, and with all thy 
strength: thou shalt love thy neighbour as thy- 
self;' as thy own soul : as Christ loved us. 6 God is 
love : and he that dwelleth in love, dwelleth in God, 
and God in him.' ' Love worketh no ill to his neigh- 
bour : therefore, love is the fulfilling of the law.' 
4 While we have time let us do good unto all men ; 
especially unto them that are of the household of 
faith.' 4 Whatsoever ye would that men should do 
unto you, even so do unto them.' 

" These are my favourite tenets, and have been for 
many years. O that I could instill them into every 
soul throughout the land ! Ought they not to be 
instilled with such diligence and zeal, as if the whole 
of Christianity depended upon them ? For, who can 
de»y > that all efforts toward a christian life, without 

more 



( SSI ) 

more than a bare belief, without a thorough expe- 
rience and practice of these, are utterly vain and in- 
effectual ?" 

Such is the account which Mr. Wesley gives of the 
doctrine he taught, and it appears evident, that it is 
precisely that of the Church of England, on all the 
important points above mentioned. And no person, 
I think, at least that professes to be a member of that 
Church, will take upon him to say it is either un- 
scripturai or irrational. We have seen, " in what a 
cautious manner,' 5 says Dr. Whitehead, in the sermon 
before named, " he made up his mind on these doc- 
trines, examining the Scriptures continually, never 
adopting any opinion without evidence from Scrip- 
ture and Reason. So far was he from folfowing an 
heated imagination, or taking up opinions as an en- 
thusiast, that he maintained we ought to use our un- 
derstanding, compare one thing with another, and 
draw just conclusions from such comparisons, as well 
in matters of religion as in other things. ' There 
are many,' says he, ' that utterly decry the use of 
reason in religion, nay, that condemn all reasoning 
concerning the things of God, as utterly destructive 
of true religion: but we can in no wise agree with 
this. We find no authority for it in holy writ. So 
far from it, that we find there, both our Lord and his 
Apostles, reasoning continually with their opposers. 
Neither do we know, in all the productions of an- 
cient and modern times, such a chain of reasoning 
and argumentation, so close, so solid, so regularly 
connected, as the epistle to the Hebrews. And the 
strongest reasoner whom we have ever observed (ex- 
cepting only Jesus of Nazareth,) was that Paul of 
Tarsus; the same who has left that plain direction 

X2 for 



( 232 ) 

for all Christians, 6 In malice or wickedness, be je 
children ; but in understanding, or reason, be ye 
men.' 

" It is evident, from these words, that Mr. Wesley 
deemed it necessary to use his reason in searching 
into the things of God. He read the Scriptures, and 
used his understanding in the best manner he could, 
to comprehend their meaning. He formed his re- 
ligious principles in this way; he examined every 
step he took, and admitted no doctrine, nor any in- 
terpretation of Scripture, but what appeared to him 
to be agreeable to reason. 

" The outcry then, which has been raised against 
him, and the whole body with whom he was con- 
nected, as enthusiasts and fanaticks, is wholly un- 
founded ; it only proceeds from the workings of a 
prejudiced mind, and a want of attention to the 
things spoken. 

" 1. The Gospel, considered as a general plan of 
salvation, he viewed as a display of the divine per- 
fections, in a way agreeable to the nature of God ; 
in which all the divine attributes harmonize, and 
shine forth with peculiar lustre. Divine love in the 
gift of a Redeemer : divine wisdom, conspicuous in 
the plan of redemption : divine justice, tempered with 
mercy to man, in the death of the Saviour : divine 
energy and power in making the whole effectual to 
raise a fallen creature from a state of sin. and misery, 
to a state of holiness and happiness, and from a state 
of death, to immortal life and glory. 

" 2. The Gospel, considered as a means to attain 
an end, appeared to him to discover as great fitness 
in the means to the end, as can possibly be discovered 
in the structure of natural bodies, or in the various 

operations 



( 233 ) 

operations of nature, from a view of which we draw 
our arguments for the existence of God. This cer- 
(airily was not an irrational view of the Gospel; but 
shewed a mind enlarged, capacious, capable of com- 
prehending great things, of investigating every part 
of the Gospel, and of harmonizing the whole. 

" 3. Man, he viewed as blind, ignorant, wandering 
out of the way ; with his mind estranged from God. 
The Gospel, considered only as a system of moral 
truths, hejudgedtobe adapted to enlighten the un- 
derstanding, and direct (he judgment. But, experi- 
ence and observation convinced him, as well as the 
Scripture, that a man may contemplate moral truths, 
and learn to discourse well of them, without ac- 
quiring a practical, moral principle, of sufficient 
strength to reform his conduct. It is conscience, he 
knew, that judges of the right or wrong of a man's 
motives and actions ; that till conscience interpose its 
authority, and pass sentence on him, the man remains 
insensible of his own state and condition, however 
well he may discourse on morality in general. He 
is, in the language of Scripture, dead in trespasses 
and sins. The Gospel then, being the power of God 
to salvation, he was persuaded, must be more than a 
mere system of morals. It promises, and God ac« 
tually gives, the Spirit of Promise, which convinces 
(lie world of sin. The Spirit of God accompanies 
the word of the Gospel, and the other means of grace, 
and makes them effectual to awaken conscience to 
(he exercise of its office, to pass the sentence of con- 
demnation for what has been done wrong ; and the 
speculative truths of the understanding being thus 
combined with the dictates of conscience, a practical 
principle is formed of sufficient strength to restrain 

X 3 the 



( 2S 4 ) 

the passions and reform the conduct. This he used 
to call repentance, and often conviction for sin. And 
was he irrational in this ? Is not this blessing of the 
gospel agreeable to the state> and to the natural fa- 
culties of man ? 

" 4. He considered the gospel as a dispensation 
of mercy to men, holding forth pardon, a free pardon 
of sin to all who repent and believe in Christ Jesus* 
That this is a scriptural doctrine, no man can doubt, 
who reads the New Testament : it is interwoven 
with every part of Scripture. It will bear the test 
of reason also. It is suited to the state and wants of 
men, as they stand related to a holy God. It is 
suited to the wants of every man living : every man 
has sinned, and come short of the glory of God % 
every man therefore stands in need of mercy. It was 
not then irrational in Mr. Wesley, to hold forth the j 
rich display of divine grace in Christ Jesus to peni- 
tent sinners, in the free manner that he did. Mis 
doctrine is founded on a general view of the Scrip- 
tures ; on the peculiar promises of the gospel : and 
it is suited to the present condition and wants of meiiy 
as they stand related to God, and the prospects of 
another world. 

u 5. The gospel enjoins universal holiness both in 
heart, and in the conduct of life. The design of it 
b, to regulate our affections, and govern our actions. 
It requires us to be dead to the world, and alive to 
God : to love the Lord our God with all our heart, 
and our neighbour as ourselves : to do unto others 
as we would they should do unto us. And God has 
promised, in the gospel, the continual aid and assist- 
ance of his Holy Spirit, to strengthen us with ail 
©light in the inner man i Christ is a Saviour that is 

able 



( 235 ) 

able to save to the uttermost all them that come unfa 
God by him; and there is a throne of grace, at which 
we may obtain, not only mercy, but grace to help 
in time of need. To him 'who rightly believes the 
gospel, it is a means adequate to the end intended by 
it ; to him it is a quickening spirit, a purifying and 
cleansing word, the power of God to his salvation : 
it influences every action of his mind, and regulates 
every action of his life : to his mind it exhibits such 
views of paternal love, in every part of the plan of 
redemption, and of a superintending Providence, di- 
recting all things with unerring wisdom, to promote 
his holiness here, and his happiness and glory here- 
after, that he is continually animated to the practice 
of every Christian virtue, and strengthened with pa- 
tience to run the race that is set before him. 

" The gospel (hen, considered as a large, compre- 
hensive plan of redemption, holds forth blessings, 
suited to our present state and necessities : w r isdom 
to instruct us, mercy to justify or pardon, and grace 
to sanctify and cleanse us from evil ; with promises 
of protection and help through the snares and dif- 
ficulties of life. It operates upon us in a way that is 
suited to our faculties : it enlightens the understand- 
ing, awakens the conscience, subdues the will, and * 
regulates the affections. Nor are its benefits confined 
to the present life ; they extend to the regions of the 
dead, and expand our views to the prospects of eter- 
nity. What a glorious view does the gospel hold 
forth to us of a resurrection from the dead ! Our 
Lord hath died, and risen again, that he might be 
Lord, both of the dead, and of the living. They 
that die in the Lord, are still under his protection 
and guidance. Death cannot separate any from the 
I love 



( 236 ) 

love of Christ. The gospel, therefore, in this view, 
holds forth blessings suited to our necessities, as com- 
prehensive as our wants, and adapted to our state in 
life and death, and the enjoyments of a glorious and 
happy eternity. These views Mr. Wesley continually 
held forth, and that with such ^energy and force, as 
made a lasting impression on the minds of thou- 
sands. 

u 6. But I must observe further, that in explain- 
ing the order in which the blessings of the gospel are 
promised to man, he shewed a mind w r ell instructed 
in the Oracles of God, and well acquainted w ith hu- 
man nature. 

" There is not, perhaps, greater confusion in any 
part of the systems of religion, or in the common 
explanations given of the Gospel, than in this : I 
mean, in the order in which the blessings of the 
Gospel are promised to us, and in which we ought 
to jexpect them. We must say, that Mr. Wesley had 
an excellent introduction to this part of his ministe- 
rial office : he himself had entered in at the right 
door. When a Minister is awakened in his own 
heart, when he is truly sensible of his sin, and want 
of a Saviour, and comes to God for mercy as a poor 
f sinner, and accepts it as the free gift of God through 
Jesus Christ : being sensible that he must be justi- 
fied, (or pardoned,) by faith, without the deeds of 
the law ; he is well prepared to instruct others ; and 
to instruct them, not only in the right way, but also 
in the right order in which we ought to expect the 
benefits of the Gospel. How accurate was Mr. Wes- 
ley, in shewing that the first step to be a Christian is 
to repent ; that till the conscience be awakened to 
a true sense of the evil of sin 3 a man cannot enter into 

a state 



( 237 ) 

a state of justification : it would totally subvert the 
design of the gospel, were it possible that an un- 
awakened person could be justified. The very sup- 
position frustrates every intention of the coming of 
the Son of God ; which was to deliver us from sin, 
to reconcile us to God, and to prepare us for heaven. 
He carefully and properly distinguished these matters 
in his preaching and writings : he contended that the 
awakening of conscience is the first step in experi- 
mental religion ; and that, till a man is convinced of 
the evil of sin, and is determined to depart from it; till 
lie is convinced that there is a beauty in holiness, and 
something truly desirable in being reconciled to God ; 
lie is not prepared to receive Christ. It would be 
"well if all the Ministers of the Gospel laid this true 
foundation of Christian experience ; and did not con- 
found the order in which the blessings of the Gospel 
are given to the soul. It has been a singular bles- 
sing to the body of the Methodists at large, that 
their Ministers have so accurately distinguished these 
things, and guarded them against error, in a matter 
that so nearly concerns th@ir peace, and their pro- 
gress in the divine life. They have, by these dis- 
tinctions, been enabled to judge with more certainty 
of their state of mind, and to what degree of experi- 
ence they have already attained in the things of God : 
they have been enabled to see more distinctly and 
clearly the benefits of the gospel which are still before 
them, and have been animated in the pursuit of them, 
by an assurance of success, if they persevere in the 
way which God has appointed. 

" In marking so distinctly the order in which we 
experience the benefits of the Gospel, Mr. Wesley 
certainly followed the example of our Lord and the 

Apostles* 



( 238 ) 

Apostles. Our Lord began Lis preaching by saying, 
6 Repent, for (he kingdom of heaven is at hand,' 
Mat. iv. 17. Peter, preaching to the Jews at Jeru- 
salem, says, 6 Repent ye, and be converted,' Acts 
iii. J9. Paul has made this distinction in the most 
pointed manner : 6 I kept back nothing,' says he, 
c that was profitable unto you, but have shewed you, 
Xind have taught you, pubiickly, and from house to 
house : testifying, both to the Jews, and also to the 
Greeks, Repentance toward God, and faith toward 
our- Lord Jesus Christ,' Acts xx. 20, 21. But he not 
only followed the Scripture in observing this order, 
but also reason, and the natural order of things. 
Does not the natural order of things require, that a 
man be first convinced of his faults, before he can be 
reclaimed from them ? Must not a man be conscious 
of his condemnation, before he will apply to God for 
pardon ? Our progress in Christian experience bears a 
striking analogy to our progress in any art or science. 
A man must first be instructed in the fundamental 
principles of an art or science, before he can proceed 
to the higher branches of it. The first step pre- 
pares him for the second, and so on through the 
whole of iris progress. The same order is observable 
in Christian experience. The first step in it prepares 
the mind for the second ; and so on till we come to 
the measure of the stature of the fulness of Christ. 
In this important article thee, Mr. Wesley has spoken 
according to Scripture, and agreeably to the nature, 
and fitness of things. 

6i The second important and necessary step in 
Christian experience, is, Faith in. the Lord Jesus 
Christ, arising chiefly from a Scriptural view of his 
priestly office. When the mind is duly prepared to 

receive 



( 239 ) 

receive Christ in this character, pardon is held forth 
to us in the Gospel as a free gift, without money, and 
without price ; through Christ the atonement for our 
sins. How often did he set him forth as crucified, 
before men's eyes ! He exhibited him to their view 
in his priestly character, as the atonement for the sins 
of the world. He often shewed that the atonement 
which he has made is complete ; that the most vile, 
helpless sinner who repents, and turns from his sins, 
may come, and freely receive pardon as the gift of 
God, in and through Christ ; and have free admit- 
tance to this throne of grace. How gloriously did 
he often explain this truth, and with what good ef- 
fect, to multitudes of his hearers, who were blessed 
and strengthened under his word, while God bore 
witness to the truth of it, and sealed its evidence on 
their hearts. 

" In explaining Sanctification, he accurately dis- 
tinguished it from Justification, or the pardon of sin. 
Justification admits us into a state of grace and fa- 
vour with God, into the family of heaven ; into a 
state of fellowship w ith the Father, and with his Son 
Jesus Christ, and lays the foundation of sanctification 
or Christian holiness, in all its extent. He shewed 
that the tendency, and end of our justification, is ho- 
liness of heart, and holiness in all manner of conver- 
sation : that being justified by faith, our relation to 
God is altered ; our sins are forgiven ; we are now 
become children of God, and heirs of all the pro- 
mises of the Gospel, are quickened and animated 
with the spirit of it. In this stage of Christian ex- 
perience, faith realizes the truths of the Gospel to the 
mind ; it becomes a practical principle of sufficient 
strength^ not only to restrain the passions, but to pu- 

lify 



( 240 ) 

rify the heart, to influence every faculty of the soul, 
and every action in the life, and to transform the man, 
as a moral agent, into the image of God. What a 
glorious view of the Gospel did he afford his hear- 
ers ; and how often did he instruct them, that Christ, 
as the living Head of his church, and acting upon 
it, in and by the means of every part of the Gospel, 
is sufficient to accomplish the end of his coming ; to 
change the heart, write his laws upon our minds, and 
make us like himself. He urged these views of the 
Gospel, again and again, and roused his congrega- 
tions to an ardent pursuit of universal holiness and 
purity. It is true, there has been a great clamour 
raised against him on this subject, because he called 
his view of sanctification by the word ' Perfection :* 
many, even of the professors of religion, have thought 
him very absurd in this matter. I shall only observe 
upon this head, that, he often explained what he 
meant by that term; and, that he did not mean to 
differ with any one about a w r ord, though it be Scrip- 
tural. He meant by the word c Perfection,' such a 
degree of the love of God, and the love of man ; such 
a degree of the love of justice, truth, holiness, and 
purity, as will remove from the heart every contrary 
disposition towards God or man : and that this should 
be our state of mind in every situation, and in every 
circumstance of life. Oh ! what a Paradise would 
this earth be, were all Christians sanctified in this 
degree! Can there be a more amiable picture of 
the Gospel than this ? Is it irrational, to tell us, that 
God sent his Son into the world to make us new 
creatures ? To give us true views of God, and of 
ourselves : of his love, mercy, truth, and goodness : 
of his providential care, and his all-sufficiency to 

bless 



( 241 ) 

bless us "with every blessing in heavenly things in 
Christ Jesus ; to give us true views of life, death, 
and eternity, and hereby to arm us with divine 
strength to resist and overcome the world, the flesh, 
and the devil; and to give us those dispositions of 
mind which prepare us to worship, love, revere 
and serve God, and to be just, true, and helpful lb 
one another in this wilderness, as a preparation f 
the enjoyment of God, and the society of heave 
And is this, I say, to talk irrationally ? as one, who 
is doing an injury to the world ? How rashly do men 
judge and speak, w hen their passions are inflamed ! 
But candour must acknowledge, that in this he ex- 
celled, and that, though his doctrine be contrary to 
the lives of the professors of religion in general, it ia 
agreeable to the Oracles of God, and to the nature 
and fitness of things. 

u There is another point that I mean to consider, 
relative to his religions opinions, and a point like- 
wise that has been strangely misunderstood, and a 
great outcry raised against it: not, indeed, by the bulk 
of religions people, but by men of abilities, and of 
learning, who make pretensions to reason and calm 
discussion. The article I mean is this ; that all the 
blessings of the Gospel are to be obtained by faith. 
He has told us expressly, that we are saved by faith : 
he has told us also^ what he means by salvation ; the 
being put in possession of the blessings of the Gospel : 
the being justified by the grace of God through the 
redemption that is in Christ ; the being sanctified, 
or made holy in heart, and holy in all manner of 
conversation ; he has taught us, that all these things 
are to be obtained by faith. This has been thought 
a very irrational opinion : but I think it has been 

1 thought 



( 242 ) 

thought so, very rashly. That it is consonant with 
the Scriptures, is beyond a doubt : we can hardly 
open our Testament in any part, but we find this 
doctrine taught : we can hardly read a chapter in St. 
Paul's Epistles but we find it inculcated again and 
again. And I apprehend it will bear the test of rea- 
son also, and be found, upon the strictest inquiry, 
to be agreeable to our state and condition in this life. 
Is it unreasonable, for instance, that we should be- 
lieve in God ? That we should believe in him who 
made us, who upholds us, and who governs all 
things ; in him, who conducts the whole machine of 
nature in all its vast extent, and in all its complicated 
operations ; who comprehends every thing as it were 
in one grasp ; in whom all things live, and move, and 
have their being? Is it unreasonable that a poor 
mortal, who knows not what is just coming upon 
him, not even what shall happen to him the next mo- 
ment, should trust in God ? That he should confide 
in the goodness and providence of him, who sees all 
things at one view, past, present, and to come ; and 
who sees man at one glance, in every period of his 
existence, with every surrounding circumstance? 
Must not every reasonable man allow that this is 
agreeable to the nature of God, and the state of 
man ? 

" The Gospel promiseth to us a state of intercourse 
and fellowship with God, in the present enjoyment 
of spiritual blessings in Christ Jesus. Faith is made 
a necessary condition of entering into this state of 
intercourse and enjoyment. In this, God has dealt 
•with us in a way suitable to our faculties, and our 
state of intercourse with one another. For we can 
have no kind of connection with each other, without 

faith : 



( 243 ) 

faith : all must acknowledge that faith is the bond 
of human society. Can we transact any kind of bu- 
siness without it ? It is evident that we cannot. We 
can have no enjoyment of the things of this life with- 
out an act of faith preceding it. All our expecta- 
tions and future prospects in life are founded on faith. 
We fine], upon examination, that in every branch of 
business, in every social intercourse, we must first 
believe, and act from faith, and then we obtain the 
thing we expected, provided our faith be rightly 
placed. We cannot engage a servant, without faith 
in him. A merchant cannot transact business with 
any one, without first having faith in the person with 
whom he transacts that business. When the hus- 
bandman ploughs his land, and sows his seed, faith 
is the principle from which he acts. Unless then 
we act from faith, we can have no fellowship with 
one another, nor enjoy the comforts of life. And 
we may further observe, that if the mind be suffi- 
ciently furnished with knowledge and prudence, our 
success will be in proportion to the degree of our 
faith, and the exertions that are made in conse- 
quence of it. This great man, then, shewed himself 
well acquainted both with Scripture, and human 
nature, in explaining this important article of Chris- 
tian experience. 

" It would be easy to shew at large, how faith 
operates on the mind in every step of Christian ex- 
perience. In repentance, the first step towards the 
Christian life, a man must believe that there is a 
God, who is holy, just, and good : he must believe 
the Word of God ; that there is a judgment to come, 
when every thought and action will be examined, 
and when the wicked will be condemned to punish- 
Y 2 ment, 



( 244 ) 

menf, and the righteous will inherit eternal life. He 
must believe also that God is merciful, and pardon 
maybe obtained through Jesus Christ; for a view 
of the holiness of God, and of his own sinfulness, 
would, without this, produce despair, which is not 
gospel repentance. When, by the grace of God, 
these things are impressed upon the mind of a man, 
with full conviction of their truth, they awaken his 
conscience, and excite him to attention and self-ex- 
amination, and gradually prepare him to receive 
Christ in his mediatorial character. 

u With respect to pardon, when the mind is rightly 
prepared for it, the gospel has made faith the express 
condition of it. How ably did Mr. Wesley establish 
this truth, and defend it against all opposition ! 
Pardon of sin is obtained for us by the blood of 
Christ, it is promised to us by the Word of God ; 
but it must be received by faith ; we must believe in 
the word of promise, in order to receive it. And he 
that believeth is justified : he is justified now, the 
moment lie receives Christ as his Mediator, his Sa- 
viour, his Atonement. His faith is counted to him 
for righteousness ; it gives him a title to the promiss 
of pardon, and to the blessings connected with it. 

" if we examine further how faith purifies the 
heart, we shall find that there is nothing irrational 
in the doctrine. There is nothing better adapted to 
remove every evil from the human heart than faith 
in Christ ; there is nothing more efficacious, as a 
mean to preserve us from evil through life, than faith 
rightly explained and rightly exercised. Faith, as it 
unites us to Christ our living head, gives us a prin- 
ciple of divine life ; we begin to live unto God, from 
a principle of love in the heart \ to live a life that is 

given 



( 245 ) 

given by him who is the resurrection and the life, 
and who raiseth the soul to an union with God. 
When this has taken place, old tilings are done 
away, all things are become new : the views, the 
purposes, and the affections of the man are changed : 
he no longer acts from the same motives, nor by the 
same rules as before ; a new principle of action is 
formed in his heart, which directly leads to holiness 
and to God. 

u Faith, as a practical principle, is called by St. 
Paul, 6 the substance of things hoped for, and the 
evidence of things not seen.' It gives the things 
hoped for a present subsistence in the mind, in that 
degree which is suited to our present state. It is 
the evidence of things not seen : it realizes the truths 
of the Gospel to the mind, and enables it to view 
them with as much certainty as we have of the ex- 
istence of corporeal objects, when we feel their in- 
fluence over our senses. A man who acts under the 
influence of this faiih, who has gospel truths full in 
his view, with all the certainty that his senses can 
give him of the existence of external objects, will 
undoubtedly find his heart powerfully affected by 
them. This faith will work by love, it will purify 
the heart from every thing contrary to the mind that 
was in Christ. It will enable him to acknowledge 
God in all his ways, to set him continually before 
his eyes, to live, as in his presence, with a view to 
his glory, and resigned to his will. Let us instance 
in one thing only at present. Suppose a man believe 
that there is a Providence which superintends human 
affairs : if he be assured that Divine Love can intend 
nothing but good in every thing that happens to him, 
and that InfiniteWisdom cannot err in adapting the 

Y 3 means 



( 246 J 

means to the end intended : if be be as fully assured 
of these truths as he is of the existence of the things 
'which he sees or hears ; will not this faith lead him. 
to a reverential fear of God, and a perfect resigna- 
tion to his v/ill in every occurrence of life? It ap- 
pears to me certain, that it will, and also that it will 
make him cautious of his conduct, and attentive to 
every part of his duty. He will be anxiously care- 
ful for nothing, but living under a deep sense of the 
Divine Presence and Care, his mind will be kept in 
perfect peace, because it is stayed upon God. In 
this then, Mr. Wesley appears to have spoken agree- 
ably to Scripture and Reason. 

" 10. Let us now take notice of his notions of the 
universality of the Gospel blessings. Here he shone 
with peculiar lustre ; here he did honour to God, and 
the Divine Attributes. He maintained that God is a 
God of love, not to a part of his creatures only, but 
to all; that He, who is the Father of all, who made 
all, who stands in the same delation to all his crea- 
tures ; loves them all: that he loved the world, and 
gave his Son a ransom for all, without distinction of 
persons : that there is no respect of persons with 
God. This is an amiable character of the Deity. 
It always appeared to him, that to represent God as 
partial, as. confining his love to a few, was unworthy 
of our notions of the Deity. He therefore represented 
the Gospel in the most glorious and extensive point 
of view. He maintained that Christ died for all 
men; that he is to be offered to all; that all are to 
be invited to come to him ; and that whosoever comes, 
in the way which God has appointed, may partake 
of his blessings. He maintained, That sufficient grace 
is given to all, in that way and manner which is best 

adapted 



( 247 ) 

adapted to influence the mind. And may we not 
appeal to every man's experience for the truth of 
this? How often did he appeal to the consciences 
of men ? — Have not our hearts reproved us ? Have 
we not at times trembled for our sins ? Nay, have 
not done more than this; have we not been 
ashamed of ourselves ? Have we not detested our 
own conduct in secret, when none lias seen us but 
God, and none has been privy to our actions but our 
own heart? "Whence did this arise ? Certainly not 
from man, but from God. It is an evidence that 
there is salvation for thee, O man, who art in this 
state; God is n.)t willing that thou shouldest perish ; 
he is calling thee, inviting thee, to turn from thy sins, 
and turn to God. — He thus stated the truths of the 
Gospel with convincing evidence to the candid mind, 
which is open to the conviction of truth. And 
herein he spoke according to the Scriptures. The 
expressions of Scripture are positive in favour of this 
doctrine : there are passages which so positively de- 
clare it, that it is impossible to give any other con- 
struction to them without the greatest violence : but 
there is not a single passage in the New Testament, 
which seems to favour the doctrine that Christ died 
for a part of mankind only, which will not easily 
admit of a different construction. 

" It is true, he raised some enemies by this doc- 
trine. He was called an Arminian ; and perhaps 
many who have used the term have annexed an idea 
to it, by no means just. How often did he wish, and 
it is devoutly to be wished by all the friends of true 
religion, that the names of Calvinist and Arminian 
were buried in oblivion : they have only tended to 
keep up strife and discord; amongst those who ought 
I to 



( 248 ) 

to love one another as brethren, however they may 
have differed on some points of doctrine. But some 
have supposed, that to be an Arminian, is to main- 
tain salvation by works : that it is to degrade Christ : 
to throw the lustre of redemption by Christ into a 
cloud at any rate, if not to overturn it. Was this 
the case with Mr. Wesley ? Did he not preach free 
grace as much as any Calvinist ? Did he not assert 
that pardon is the free gift of God, without money 
and without price ? Did he not assert that repent- 
ance itself only prepares the heart to receive the gift 
of God ? that it does not give any kind of merit to 
the man that experiences it ? How often did he de- 
clare that the best works any man can perform need 
atonement ! So far was he from putting works in the 
place of the blood of Christ, that he only gave them 
their just value ; he placed them in the order of 
Christian experience, where the Gospel places them : 
where we ought all to place them ; as the fruits of a 
living, operative faith, and as the measure of our 
future reward ; for every man will be rewarded, not 
for his works, but according to the measure of thenu 
This is undoubtedly a scriptural representation of 
this matter, and it would be well if all Christians 
were to attend to this distinction more than they do. 
It is to be feared that some may have cried out 
against works, not from the best motives, but from 
some inclination to relax in holiness. The way in 
which some have preached faith, has done no honour 
to the Gospel; and may probably have encouraged 
some persons to pay less attention to Christian duties 
than they ought to do. But we must say of him, 
that while he insisted on good works, as the necessary 
fruits of faith, he gave the whole glory of salvation 

to 



( 249 ) 

to God from first to last; not only ia the general plan 
of if, but in the order of communicating the benefits 
of Christ to the mind. He believed that man would 
never turn to God, if God did not begin the work : 
nay, how often did he say, that the first approaches 
of grace to the mind are irresistible ; what I mean is, 
that a man cannot avoid being convinced that he is a 
sinner ; that God by various means awakens his con- 
science ; and, whether the man will or not, these con- 
victions approach him. Here, it is plain, he gave 
all the glory of the work of salvation in the heart, to 
the grace of God, and ascribed no merit to works. 
He tells us, however, that in proportion as we im- 
prove the grace given, we shall have more, and be 
rewarded according to our works, with grace here, 
as well as glory hereafter. 

"11. There is one subject more, which, though it 
be of the utmost importance in religion, fl must touch 
upon as briefly as possible. The subject which I 
mean is 6 Christian Experience.' It is well known 
that this able Minister of the Gospel, together with 
his brother Charles, and the Rev. Mr.Whitefield, 
have been the principal instruments in the hands of 
God, of diffusing the knowledge of this important 
article of the Christian religion amongst the bulk of 
the people of this country. Considered in this view 
only, they have been a blessing to every class and 
order of men. For though all have not believed 
their report, yet many have believed it, m every 
station of life, and borne a happy testimony to the 
truth of it. How ably did he illustrate and defend 
this part of Christianity ! Many, indeed, have sup- 
posed, that what we call Experience, is mere ima- 
gination : that it is nothing more than the working 

up 



( 250 ) 

tip of our minds into a fancy of something winch can 
have no foundation in truth or reason. This has been 
the general opinion of what the Methodists call Ex- 
perience; and hence has arisen the charge of en- 
thusiasm. But certainly Christian Experience is 
something real, and not imaginary : certainly it rests 
upon as solid a foundation as the evidence of our 
external senses. We have no more reason to doubt 
the rchlity of our experience, when it is Scriptural, 
than we have to doubt of the existence of an object 
which we see with our eyes, or of a sound which we 
hear, when these organs arc in the most sound and 
healthy state. But let us inquire what Christian 
Experience is, and what degree of certainty there is 
in it, 

M Christian Experience is the present possession of 
the benefits of the Gospel whicli delate to this life, 
and which prepare us for the enjoyment of God in 
glory. If we use the word in the most extensive 
sense, so as to include the preparation of the mind 
to receive Christ in his mediatorial character, it will 
imply repentance towards God, faith in the Lord 
Jesus Christ, and the fruits of the Spirit, so admirably 
described by St. Paul : love, joy, peace, long-suffer- 
ing, gentleness, goodness, fidelity, meekness, and 
temperance, Gal. v. 22, 23 ; with all the privileges 
of the Christian state here. In the Gospel we are 
commanded to repent, and turn to God ; to believe 
in the Lord Jesus Christ, and to be filled with the 
fruits of the Spirit. The Gospel promises every 
necessary aid and assistance to put us in possession 
of these benefits ; and we read also in the New Tes- 
tament, of many persons who professed to have ex- 
perience of these things. If, indeed, the Gospel be a 

fable 



( 251 ) 

fable, then the things it speaks of, and the promises 
it makes, signify nothing real, they are purely ima- 
ginary, and to profess any experience of them must 
be delusion. But, as we have the most certain evi- 
dence that the Gospel is of God ; that it gives a true 
account of what God has done, and is now doing, 
for the salvation of men, and of the means by which 
he is accomplishing this great purpose, the promises 
it gives us must signify something real, and they 
must be as certain as the existence and truth of God 
himself. It is certain then, that we may experience 
the blessings it promises to us, if we seek them in the 
way which God has appointed. 

" If we inquire into the evidence which a man has 
that he does experience the things we here speak of, 
we shall find that it is of the strongest kind possible. 
If a man's understanding be enlightened with Gospel 
truths ; if his conscience be awakened to decide justly 
on his motives and actions, as they relate to God and 
his law; if, in consequence of this, he turn from his 
sins, and is humbled, abased, and ashamed before 
God for them, and prays for mercy : how is it pos- 
sible for such a change as this is, to take place in the 
dictates of his conscience, and in the opinion he has 
had of himself, and he not know it ? The very sup- 
position is absurd ; he must be as conscious of it, as 
he is of his own existence, or of any thing that hap- 
pens to him. In like manner, when a person in the 
state I have now described, is enabled to believe in 
Jesus Christ to the saving of his soul; to rely fully 
on him for pardon and acceptance with God: must 
not such a person be conscious of this act of his mind, 
and the change in his views of God, and in the feel- 
ings of his mind that are subsequent to it ? Will he 

not 



< 252 ) 

not be as conscious and certain of these things, as he 
is of an object which he sees before him, or of the 
pleasure or pain he feels? If he that belie veth be 
filled with love, joy, peace, and the other fruits of 
the Spirit just mentioned, must he not be certain of 
this : Our internal consciousnes carries the same 
conviction of reality with it, as our external senses. 
Would it riot appear exceedingly absurd to you, if 
you heard a person say, in the common affairs of life, 
that he loved an object dearly, but that he was not 
conscious of any love ? That he rejoiced exceedingly 
in a thing, but he did not feel any joy ? It is just 
the same in Christian experience. If from proper 
views of the Gospel, and faith in Christ, I feel peace, 
I cannot be ignorant of it ; if I look up to God 
through Jesus Christ with holy confidence, and feel 
pleasure and delight, I must be conscious and certain 
of it. 

" Christian Experience, then, as the Rev. Mr. 
Wesley long explained it, has certainty in it : if a 
man has it, he cannot be ignorant of it. But I must 
say, that those who have it not, cannot form a just 
conception of it. How is it possible for any man 
who has not felt the peace of God, to form a just 
notion of it ? Its evidence stands on the same ground 
as the evidence of our external senses. For if a man 
had never seen colours, he could not form any true 
idea of them : if a man had never felt pain or plea- 
sure, he could not be taught to understand what they 
are, however perfect his rational faculties might be; 
he must feel them to know them. So it is with Chris- 
sian experience ; you must enter into it, and feel it, 
and then you will know what it Is 3 and as easily dis- 

- tinguish- 



C 253 ) 

tinguish it from the feelings or consciousness arising 
from other things, as you distinguish seeing from 
hearing, or the touch from smell." 



SECTION XL 

OF THE STEPS TAKEN TO IMPROVE THE PREACHERS 

IN KNOWLEDGE: OF THEIR USEFULNESS, AND 

THE FURTHER SPREAD OF RELIGION. 

Mr. WESLEY's great love of exactness and order 
was abundantly gratified by the establishment of the 
discipline above described : — the formation of CYr- 
cuits, and the introduction of Conferences. In every 
place, where he, or the Preachers in connection with 
him laboured, the same rules were observed in form- 
ing and governing the Societies. From this time, 
therefore, the work of reformation went forward with 
regularity and sameness, so that it will not be neces- 
sary to proceed further in the regular history of its 
progress. It will be sufficient to observe a few par- 
ticulars respecting if, which appear most worthy of 
notice. 

Although Mr. Wesley had now got many Assist- 
ants, yet he continued his own labours with the same 
zeal and diligence, through the most distant parts of 
the kingdom. The Preachers also were instant in 
season, and out of season. Methodism, therefore, 
spread rapidly on every side : the Societies flourished, 
and the people increased in number, and in the know- 
ledge and love of the truth. It is true, the Lay- 
Preachers at this period, were not, in general, of that 
class of men that have been favoured with epportu- 

Z nitics 



( 254 ) 

nities of improving their minds by an early educa- 
tion, or much reading. The knowledge of many of 
(hem extended not beyond the first principles of 
Religion, and the practical consequences, deducible 
from them ; Repentance toward God, faith in our 
Lord Jesus Christ, and the fruits that follow, righte- 
ousness, and peace, and joy in the Holy Ghost. 
These were the subjects of their daily discourses, in 
which there was little variety. But such was the 
low state of religious knowledge among the people, 
that they were not then prepared for any thing higher. 
It was absolutely necessary to make them well ac- 
quainted with first principles, and to give these prin- 
ciples a practical influence on the heart and life, 
before they were led any further. In these circum- 
stances, the limited knowledge of the Preachers was 
so far from being an inconvenience, that it was an 
unspeakable advantage ; as it necessarily confined 
them to those fundamental points of experimental and 
practical religion, which were best adapted to the 
state of the people. 

Preachers of education and diversified knowledge, 
seldom dwell sufficiently, in their sermons, on these 
important points ; and hence the Lay-Preachers were 
far more successful in awakening sinners to a sense 
of their dangerous state, and in bringing them to a 
saving knowledge of Christ, than other Preachers of 
much more cultivated minds. To enforce the ne- 
cessity of repentance, and of seeking salvation by 
grace alone through a Redeemer, the Preacher would 
often draw a picture of human nature in such strong 
and natural colours, that every one who heard him 
saw his own likeness in it, and was ready to say, 
. M lie hath shewed me all that was in my heart." 

The 



( 253 ) 

The effect was surprising. The people found them- 
selves, under every discourse, emerging out of the 
thickest darkness into a region of light. The blaze 
being suddenly poured in upon them, gave exquisite 
pain at first ; but soon shewed them the way to peace 
and consolation. 

Mr. Wesley foresaw, however, that as knowledge 
was increased among the people, it ought to be in- 
creased in the same, or even in a greater proportion, 
among the Preachers, otherwise thev would become 
less useful, and in the end be despised. He .there- 
fore began to think of a collection of such books in 

CD 

the English language, as might forward their im- 
provement, in treating on the various branches of 
practical divinity, and might also instruct and edify 
the people. And being conscious, perhaps, that the 
plan of his own education, and the prejudices he had 
early imbibed against the non-conformists of the last 
century, bad shut him out from the knowledge of 
many writings, which possibly might be very useful 
on this occasion, he applied to Dr. Doddridge, with 
whom he had a friendly correspondence, for a list of 
such books as he might think proper for the im- 
provement of young Preachers. After some delay, 
arising from the Doctor's want of leisure, he received 
such a list, and soon after formed the design of pub- 
lishing his Christian Library. To form this, he se- 
lected and abridged the works of the wisest, and most 
pious men that have lived since the days of the 
Apostles. He began with the Epistles, and oilier 
writings of the Apostolic Fathers, Ignatius, Polycarp, 
Clemens Romanus, &c. He waded through a pro- 
digious number of books on practical and experi- 
mental religion ; in regular succession, according to 

Z 3 the 



( 256 ) 

the times "when they were written : and at length 
completed a work of fifty volumes. "When we con- 
sider that he reduced many folios and quartos to a 
pocket volume : that he did this in the midst of la- 
bour, which many would think in itself sufficient to 
wear out the most robust of mankind : that he 
abridged some of those volumes on horseback, and 
others at inns, or houses, where he stayed but a few 
days or hours, bow astonishing will his industry and 
perseverance appear ! 

To give his Preachers and people an idea of the 
"wisdom and goodness of God, manifested in the vi- 
sible creation, he compiled a System of Natural Phi- 
losophy. In this he comprised what is known with 
any certainty, or is likely to profit those who have 
pleasure in the works of God : who consider, 

" These, as they change, Almighty Father ! these 
Are but the varied God l" 

And his labour was not lost. Even the learned bare 
admired this performance, as an useful and edifying 
compendium. Mr. Wesley received letters highly 
expressive of satisfaction, from some of the first names 
in Oxford, to whom he had presented it. 

From the same motive he compiled his historical 
works. He had not time to be original in these pro- 
ductions. He therefore chose the best he could find, 
Civil and Ecclesiastical ; a. 1 abridged, added, or 
altered, as he believed the truth required, and to suit 
the convenience of the purchaser ; his chief aim be- 
ing to spread religious and useful knowledge among 
the poor or middling class of men. 

To unbend the mind, and innocently amuse it, he 
recommended the most excellent Poems, and some- 
other 



(( 257 ) 

other writings in the [-English language: and pub- 
lished a collection of the former in three volumes. 
With the same design he abridged that much esteem- 
ed production, The Fool of Quality, by the late Mr. 
Brooke. He much admired this work, considered 
in the view mentioned above; as tending not only to 
entertain, but also to soften and amend the heart; and 
open every avenue to pity and benevolence. 

His controversial pieces he wrote as need required. 
First, to preserve those who w r ere in danger of being 
seduced iiorn the plain religion of the Bible: and, 
secondly, if possible, to recover those who had fallen 
into the snare. The chief of these is his Treatise on 
Original Sin, in answer to the late Dr. Taylor of Nor- 
wich, the most subtle, refined, plausible Socinian of 
the present age : and whose writings gained the more 
credit, as he was a man of sobriety and benevolence. 
The Doctor never could be prevailed on to answer 
Mr. Wesley, as he had done his other opponents. 
Whether he was convinced or not, it is certain his 
esteem was gained; and he ever spoke of Mr.Wes* 
ley in terms of the highest respect. 

Many of those who w rote against Mr. Wesley were 
far from being respectable : and some of them were 
destitute, either of ability or information. Some of 
his friends have regretted, that he would condescend 
to bestow an answer upon them. But though these 
Writers knew neither the man they vilified, nor the 
subject they treated, yet they generally made a fierce 
attack, however clumsy, on some part of what he 
esteemed the truth of God. To this they were in- 
debted for an answer. And many who never saw 
the publications of these gentlemen, have been edified 

Z 3 by 



( 258 ) 

by his replies ; the tmlh appearing to them in a still 
stronger light than ever before. 

It was in those pieces that his consummate skill in 
argument appeared with such advantage. He needed 
not to complain concerning any of his opponents, 

u Quo ten cam xultum midaniem Protect nodo?"* 

He could bind the subtlest of them. He perceived in 
a moment when they departed from the question, 
shifted the terms, or used any fallacy. And as he 
was attacked from every quarter, there is scarce any 
point of divinity, which he has not illustrated and 
confirmed in those occasional publications. 

But his principal desire was, that his Preachers 
and people should study the Holy Scriptures, and 
accordingly, with a view to assist them therein, he 
Lad long purposed <o write short Notes on the New 
Testament. But, through his great and incessant 
labours in travelling, preaching, superintending the 
Societies, and writing letters to his numerous cor- 
respondents, he could never find time to begin this 
^necessary work, till the year 1753; when he was at- 
tacked with a consumptive disorder, which brought 
-him to the gates of death. After struggling some 
time against it, he retired to Lewisham, near London, 
for the benefit of air and gentle exercise. From 
hence he removed to the Hot- Wells, where it pleased 
God, in answer to the prayers of thousands, to renew 
iiis strength, and to enable him again to declare his 
truth. This he did, at first, to a few persons at his 
apartments in the evening; the Lord thus preparing 
him for his usual labours, to which he soon returned. 

♦ JIow shall I hold one who is continually changing his shape ? 

He 



( 259 ) 

lie was confined, however, upon the whole, about 
four months, and employed a part of this time in 
writing the above-mentioned Notes. " I now/' says 
he, " can neither travel nor preach ; but blessed be 
Cod, I can still read, write, and think: O! that it 
may be to his glory." 

As he avows in his Preface, that he took Ben- 
gelius for his model, in writing these Notes, we can- 
not be surprised that most of them are concisely 
explanatory. Those who have read the Gnomon of 
Bengelius, and especially his Preface to the Latin 
edition, need not be informed, with what a degree 
of abhorrence that learned man speaks of long com- 
ments, as tending to draw off the reader's attention 
from the Scripture itself ; or as leading him to mag- 
nify some parts of it, to the neglect or lightly esteem- 
ing of other parts, equally given by the Divine 
Author for our profit. How exactly did these two 
great men agree in sentiment ! 

Some time after the publication of his New Tes- 
tament, he was strongly solicited to write a Comment 
on the Old Testament also. But his various labours 
rendered this impossible. He at length so for com- 
plied with importunity, as to select and abridge the 
Comments of those writers -who are most highly 
esteemed, particularly Henry and Poole ; leaving out 
what he thought needless, or inconsistent w ith truth, 
and adding what lie conceived necessary to perfect 
the sense, or make it conduce more directly to the 
spiritual profit of the reader. Those who can relish 
the Holy Scriptures in their own naked majesty, 
have used this help with thankfulness. 

His Sermons have already been mentioned. Of 
his design in writing them, as well us of his method 

of 



( 200 ) 

of investigating truth in general, he has given us the 
following striking account in his Preface. 

" I design plain truth for plain people. There- 
fore of set purpose, I abstain from all nice and phi- 
losophical speculations, from all perplexed and in- 
tricate reasonings ; and, as far as possible, from even 
. the shew of learning, unless in sometimes citing the 
original Scripture. Nothing appears here in an 
elaborate, elegant, or rhetorical dress. I mention 
this, that curious readers may spare themselves the 
labour of seeking for what they will not find. 

u My design is, in some sense, to forget all that I 
have ever read in my life. I mean to speak, in the 
general, as if I had never read one author, ancient 
or modern, (always excepting the inspired.) I am 
persuaded, that, on the one hand, this may be a 
means of enabling me more clearly to express the sen- 
timents of my heart, while I simply follow the chain 
of my own thoughts, without entangling myself with 
those of other men : and that, on the other, 1 shall 
come with fewer weights upon my mind, with less 
of prejudice and prepossession, either to search for 
myself, or to deliver to others, the naked truths of 
the gospel. 

<VTo candid, reasonable men, I am not afraid to 
lay open what have been the inmost thoughts of my 
heart. I have thought, I am a creature of a day, 
passing through life, as an arrow through the air. 
I am a spirit come from God, and returning to God : 
just hovering over the great gulf; till a few mo- 
ments hence, I am no more seen I drop into an un- 
changeable eternity ! I want to know one thing, the 
way to heaven: How to land safe on that happy 
shore. God himself 1ms condescended to teach the 

way s 



( 261 ) 

way; for this very end became from heaven. He 
hath written it down in a book. O give me that 
book ! At any price, give me the book of God ! I 
have it : Here is knowledge enough for me. Let 
me be Homo unius libri.* Here then I am, far from 
the busy ways of men. I sit down alone : Only God 
is here. In his presence, I open, I read his book: 
for this end, to find the way to heaven. Is there a 
doubt concerning the meaning of what I read ? Does 
any thing appear dark or intricate ? I lift up my 
heart to the Father of Lights. 4 Lord, is it not thy 
word, If any man lack wisdom, let him ask it of 
God? Thou givest liberally, and upbraidest not. 
Thou hast said. If any be willing to do thy will^ 
he shall know. I am willing to do : Let me know 
thy will. 5 I then search after and consider parallel 
passages of Scripture, comparing spiritual things 
with spiritual. I meditate thereon, with all the at- 
tention and earnestness of which my mind is capable. 
If any doubt still remains, I consult those who are 
experienced in the things of God : and then the 
writings whereby, being dead, they yet speak. And 
what I thus learn, that I teach." 

After such an account as this, to consider his ser- 
mons according to the usual mode of criticism, would 
be unfair. They fully answer the expectation, which 
the pious and sensible reader is led to form by this 
exordium. His first four volumes in particular give 
us a view of (what St. Paul calls rr,v eevaX#yi«v rvs 
7&>eajs) The analogy of Faith. They are written 
with great energy ; and, as much as possible, in the 
very words of the inspired writers. He was fully of 



A man of one book. 



Luther's 



( 262 ) 

Luther's mind, who declared, that divinity was no- 
thing else, than a grammar of the language of the 
Holy Ghost. 

His other sermons were written occasionally. The 
last four volumes, (which he wrote for his Magazine,} 
have been much admired, even by those who were 
not much disposed to relish his doctrines in genera!.. 
They certainly contain abundance of information ;: 
and are written not only w ith his usual strength, but 
with more than usual elegance. 

His Appeals have been repeatedly mentioned. — * 
Apologies they would have been called in the ancient 
church, and are indeed masterly productions. They 
were written in the fulness of his heart ; while be- 
holding the world lying in the wicked one, he wept 
over it* " One may almost venture to assert, that no ■> 
unprejudiced person can read them, without feeling 
their force and acknowledging their justness. It is 
certain they have convinced many persons who were 
deeply prejudiced; and those too of considerable 
learning. It has been remarked, that those who truly* 
preach the Gospel, do it with a flaming tongue. I 
may make a similar remark respecting these Appeals. 
The flame, the power, and yet the sobriety of love, 
are highly manifest in them. I cannot but earnestly 
recommend them to all, who desire to know what 
spirit he was of, while contending against almost the 
whole world ; and whether it really was for the truth 
of God he so contended. 

About fourteen years before his death, he began 
to publish a periodical work, which he called the 
Arminian Magazine, as he designed to insert therein 
extracts and original treatises on Universal Redemp- 
tion. Many of these are of great value; and were 

written 



( 253 ) 

mitten by men of great erudition. In this work he 
reprinted an Original Tract of his own, entitled, 
4 Predestination Calmly considered.' Concc3rni:ig this 
piece, a writer of Mr. Wesley's Life, who cannot be 
suspected of partiality, has observed, 4 It is a model 
of controversy ; clear and cogent ; concise and ar- 
gumentative ; and the more convincing, because the 
spirit in which it is written is as amiable, as the rea- 
soning is unanswerable. Perhaps there is not in the 
English language, a treatise which contains in so 
small a compass, so full and masterly a refutation of 
the principle he opposes.' 

This publication has, upon the whole, been very 
profitable to its numerous readers. It is a Christian 
Library in itself, containing controversial, doctrinal, 
and experimental divinity, in prose and verse, ani- 
mated by accounts of the triumphant deaths of many 
holy persons : natural philosophy, and remarkable 
anecdotes from history and travels, have also a place 
•therein. In compilations of this nature, it could 
hardly be expected that nothing trifling should ever 
appear. Some things of this kind have been ac- 
knowledged : and it is hoped more abundant care will 
be taken, that this publication shall not again be thus 
lessened in its real value. 

What has been said of Mr. Wesley's design in 
"writing, may also be said of his style. His concise- 
ness, which has been often remarked, did not arise 
from his abhorring circumlocution, as a writer only, 
but also as a christian. He has often said, that he 
made a conscience of using no more words on any 
subject' than were strictly necessary. Perhaps some- 
times on this account^ he might complain with Horace, 

■ brevis 

6 



( 264 ) 

— brevis esse laboro, 
Obscurus fio. 

Striring to be concise, 1 become obscure. But this 
was rarely the case. His perspicuity is as remarkable 
as the manliness of his style. 

His original works have great force and energy . 
This probably arose, in a good degree, from a cir- 
cumstance not generally known. He never set him- 
self to consider a subject, before the necessity of his 
treating upon it first appeared. Even then, he never 
wrote a line, till his mind was fully impressed with 
the nature and importance of it. He has said on one 
of those occasions, as Job, u Now if I hold my tongue, 
I shall give up the ghost !" And he might have 
often said the same. His ideas came thus warm, 
both from the head and the heart. His soul was in 
the subject ; and hence, the indelible impressions 
often made upon the minds of the readers. 

a On the 24th of June, 1748, he opened his large 
school at Kingswood. He had long before built a 
small one for the children of the colliers, which still 
exists. The last was intended for the children of 
our principal friends, that they might receive a com- 
plete education in the languages and sciences, with- 
out endangering their morals in the great schools, 
where vice is so prevalent. In time, many of the 
Preachers married and had families. Their little 
pittance was not sufficient to enable them to support 
their children at school. The uninterrupted duties 
of the intinerant life would not permit the father to 
give his son the necessary education he required ; 
and it is well known how impossible it is, in the ge- 
neral, 



< 265 ) 

neral, for a mother (o instruct, or even to govern, a 
son after a given age, especially during the absence 
of the father. On these considerations, after a few 
years, the school was appropriated to the educa- 
tion of the Preachers' sons. These are instructed, 
boarded, and clothed: and the charity is supported 
by an annual collection made in all the chapels be- 
•1 online: to the Societies in these kingdoms. The col- 
lection is~ now so increased, that a few small sums 
out of it are allowed toward the education of Preach- 
ere' daughters. Mr. Wesley drew up a set of rules 
for this school, which have been highly admired by 
gfeost tliat have seen them. 



SECTION XII. 

OF THE REASON WHY LAY-PR EACIIERS WERE EM- 
PLOYED AS ITINERANTS, AND THEIR STATIONS 
FREQUENTLY CHANGED: AND OF MR. WES LEY *S 
ENDEAVOURS TO ESTABLISH A UNION AND CO- 
OPERATION WyTH THE PIOUS CLERGY OF THE 
ESTABLISHED CHURCH. 

THE doctrines of the Bible, of the Reformation, 
and of the Church of England, were now preached id 
almost every part of the land. Present salvation by 
grace, through faith, and universal obedience, as the 
fruit thereof, urged on the consciences of men, caused 
practical Christianity again to revive. And, to use 
the^vords of that pious and elegant writer, the late 
Rev. Mr. Fletcher, Vicar of Madeley, Shropshire, 
Author of the 6 Checks to Anlinomianism,' " Lean- 
ing on her fair daughters, Truth aud Love, Religion 

2 A took 



( 266 ) 

took a solemn walk through the kingdom, and gave 
a foretaste of heaven to all that entertained her." 
Many thousands, who had before been careless or 
profane, were now brought under a great concern for 
religion. And the deep impression made on their 
minds of the importance of eternal things, their being 
thoroughly convinced of the number and heinousncss 
of their sins, and 5 in consequence thereof, bringing 
forth fruits meet for repentance : their being made 
happy partakers of righteousness, peace, and joy in 
the Holy Ghost, and their walking in all holiness, were 
demonstrable proofs that the work was of God. 

Now, although the Rev. Messrs. Wesleys and 
Whitcfield were the first and principal instruments 
in spreading these important doctrines, and in be- 
ginning and carrying on this reformation; yet it 
appears, by the following letter of Mr. Wesley to the 
Rev. Mr. Walker of Truro, that he considered the 
Xay -Preachers that laboured in connection with him, 
as having a considerable share in promoting this 
blessed work. I the rather insert this letter, because 
it lays before us his thoughts on this subject, after 
, almost .twenty years trial of these Preachers. 
" Rev. and dear Sir, 

" I have one point in view. To promote, as far as 
I am able, vital, practical religion and by the grace 
of God ; to beget, preserve, and increase, the life of 
God in the souls of men. On this single principle 
I have hitherto proceeded, and taken no step, but 
in subserviency to it. With this view, when I found 
it to be absolutely necessary for the continuance of 
the work, which God had begun in many souls, I 
permitted several of their brethren, whom I believe 
God had called thereto, and qualified for the work, 
6 to 



( 267 ) 

io comfort, exhort, and instruct those who were 
athirst for God, or who walked in (he light of his 
countenance. But, as the persons so qualified were 
few, and those who wauled their assistance very 
many, it followed, that most of those were obliged 
to travel continually from place to place, and this 
occasioned several regulations from time to time^ 
which were chiefly made in our Conferences. 

u So great a blessing has, from the beginning, at- 
tended the labours of these Itinerants, that we have 
been more and more convinced every year, of the 
more than lawfulness of this proceeding. And the 
inconveniences, most of which we foresaw from the 
very first, have been both fewer and smaller than 
were expected. Rarely two in one year, out of the 
whole number of Preachers, have either separated 
themselves, or been rejected by us. A great majority 
have all along behaved as becometh the Gospel of 
Christ, and, I am clearly persuaded, still desire no- 
thing more than to spend, and be spent for their 
brethren. 

" But you advise, 6 That as many of our Preachers 
as are fit for it, be ordained ; and tbat the others be 
fixed to certain Societies, not as Preachers, but as 
Readers or Inspectors.' 

" You oblige me by speaking your sentiments so 
plainly : with the same plainness I will answer. So 
far as I know myself, I have no more concern for the 
reputation of Methodism, or my own, than for the 
reputation of Prester John. I have the same point in 
view^as when I set out, The promoting, as I am able, 
vital, practical religion; and, in all our discipline, I 
still aim at the continuance of the work which God 
has already begun in so many souls. Witt this 
2A2 view, 



( 268 ) 

tiew, and this only, I permitted those whom I be- 
lieved God had called thereto, to comfort, exhort, 
and instruct their brethren. And if this end can be 
better answered some other way, 1 shall subscribe to 
it without delay. 

" But, is that which you propose, a belter way ? 
This should be cooly and calmly considered. 

"If I mistake not, there are now (in 1756) in the 
county of Cornwall, about four and thirty little So- 
cieties, part of whom now experience the love of 
God ; part are more or less earnestly seeking it. Fout 
Preachers, Peter Jaco, Thomas Johnson, William 
Crabb, and William Alwood, design for the ensuing 
year, partly to call other sinners to repentance, but 
chiefly to feed, and guide these few feeble sheep: to 
forward them, as of the ability which God giveth, 
in vital, practical religion. 

"Nov/ suppose we can effect, That Peter Jaco, 
and Thomas Johnson, be ordained and settled in the 
Curacies of Bury an-, and St.- Justr and suppose 
William Crabb, and. William Alwood, fix at Laun- 
cesfon, and Plymouth-Dock, as Readers and Ex- 
horters : will this answer the end which I have in 
view, so well as travelling through the country ? 

" It will not answer it so well, even with regard to 
those societies, among whom Peter Jaco and Thomas 
Johnson are settled. Be their talents ever so great, 
they will, probably, ere long, grow dead themselves, 
and so will most of those that hear them. I cannot 
believe, it was ever the will of our Lord, that any 
congregation should have only one teacher. We 
have found by long and constant experience, that a 
frequent change of teachers is best. This Preacher 
has one talent, that another. No one, whom I eve? 

yet 



(•» ) 

yet knew, has all (he talents which are needful for 
beginning, continuing, and perfecting the work of 
grace in a whole congregation. 

u Bat suppose this would better answer (lie end, 
with regard to those two Societies, would it answer 
it in those where William Alwood, and William 
Crabb, were settled as Inspectors or Readers ? First, 
Who shall feed them with the milk of the word ? 
The Ministers of their parishes ? But are they able ? 
Do they themselves know, and live, and teach the 
Gospel ? These Readers ? Can, then, either they or 
I, or you, always find something to read to our con- 
gregation, which will be as exactly adapted to their 
w ants, and as much blessed to them, as our preach- 
ing? And here is another difficulty still: What 
authority h£ve I to forbid their doing what I believe 
God has called them to do ? I apprehend, indeed, 
that there ought, if possible, to be both an outward 
and inward call to this work : yet, if one of the two 
be supposed wanting, I would rather want the out- 
ward than the inward call. I rejoice that I am 
called to preach the Gospel, both by God and man, 
Yet, I acknowledge, I would rather have the divine 
without the human, than the human without the 
divine call. 

" But waving this, and supposing these four So- 
cieties to be better provided for than they were be- 
fore: what becomes of the other thirty ? Will they 
prosper as well when they are left as sheep without 
a shepherd ? The experiment has been tried again 
and again: and always with the same effect: even 
the strong in faith grew weak and faint ; many of 
the weak made shipwreck of the faith. The awaken- 
ed fell asleep ; sinners changed for a while, returned as 
£ A J a dog 



( S70 ) 

a dog to the vomit. And so, by our lack of service* 
many of the souls perished for whom Christ died. 
Now, had we willingly withdrawn our service from 
them, by voluntarily settling in one place, what ac- 
count of this could we have given to the great Shep? 
Lerd of all our souls ? 

" I cannot therefore see, how any of those four 
Preachers, or any other in like circumstances, can 
ever, while they have health and strength, ordained 
or unordained, fix in one place, without a grievous 
wound to their own conscience, and damage to the 
general work of God. Yet, I trust I am open to 
conviction ; and your farther thoughts on this or any 
subject, will be always acceptable to, 
" Rev. and dear Sir, 

" Your affectionate Brother, 
u And fellow-labourer, 

" John Wesley." 

Mr. Wesley always supposed, that God's design in 
raising up the Methodists,- so called, was, 6 To fe<* 
form the nation, especially the church ; and to spread 
scriptural holiness over the land." He therefore still 
greatly wished that the clergy would co-operate with 
him; or at least favourably receive those who, in 
their several parishes, were turned from ignorance 
and profaneness to true religion. This, in general, 
was not the case. However, some were of a better 
mind. The above-mentioned Mr. Walker of Truro, 
in Cornwall, and a few others, not only loved and 
preached the Gospel, but were well disposed towards 
him, and those under bis care. Some of these gen- 
tlemen assisted at the first Conferences. But, after 
some years, they seemed unwilling to share in his 
reproach, To avoid this, they desired ihat he would 



( 271 ) 

give up his Societies, which were formed in their 
respective parishes, into their care. As this proposal 
involves a question, which, it has sometimes been 
thought, he could not easily answer, viz. u If you 
love the church, why do not you g've up youi peo- 
ple to those in the church, whom you yourself be- 
lieve to be real Ministers of Christ 2" I shall insert 
his reply to the above-mentioned gentleman, who 
wrote to him on the subject, in behalf of himself and 
his brethren. 

"Ilelston, Cornwall, Sept. 16, 1757. 
" Rev and dear Sir, 

" Nothing can be more kind than the mentioning 
to me whatever you think is amiss in my conduct. 
And the more freedom you use in doing this, the 
more I am indebted to you. I am thoroughly per- 
suaded that you c wish me well and that it is this, 
together with a 4 concern for the common interests of 
religion,' which obliges you to speak with more 
plainness than otherwise you would. The same mo- 
tives induce me to lay aside all reserve, and tell you 
the naked sentiments of my heart, 

" You say, ' If you believed Mr. V. to be a gra- 
cious person and a Gospel- Minister, why did you not 
in justice to your people, leave them to him ?' 

" J. H. assured me, that Mr. V. had a clear con- 
viction of his being reconciled to God. If so, I could 
not deny his being a gracious person. And I heard 
him preach the true, though not the whole Gospel, 
But had it been the whole, there are several reasons 
still, why I did not give up the people to him. 1. 
No one mentioned or intimated any such thing, nor 
did it once enter into my thoughts. But if it had, 
2. I do not knowy that every one who preaches the 

truth, 



( 272 ) 

(ruth ? has wisdom and experience to govern a flock : 
I do not know that Mr. V. in particular has, He 
may, or he may not. 3. I do not know whether he 
would or could give that flock, all the advantages for 
holiness which they now enjoy : and to leave them 
to him, before I was assure*.! of this, would be neither 
justice nor mercy. 4. Unless they were also assured 
of this, they could not, in conscience, give up them-' 
selves to him* And I have neither right nor power 
to dispose of them contiary to their conscience. 

" 'But they are his already by legal establish- 
ment. ' If they receive the sacrament from him thrice 
a year, and attend his ministrations on the Lord's 
day, I see no more which the Law requires. But, 
to go a little deeper into this matter of legal establish- 
ment. Does Mr. C. or you think, that the King and 
Parliament have a right to prescribe io me, what 
Pastor I shall use? If they prescribe one which I 
know r God never sent, am 1 obliged to receive him ? 
If he be sent of God, can I receive him with a clear 
conscience till I know he is ? And even when I do, 
if I believe my former pastor is more profitable to 
my soul, can I leave him without sin ? Or, has any 
nmn'living a right to require this of me i 

"I 'extend this to every Gospel-Minister in En- 
gland/ Before I could, with a clear conscience, leave 
a Methodist Society even to such a one, all these con- 
siderations must come in. 

" And with regard to the people : far from think- 
ing, that 4 the withdrawing our Preachers ' from such 
a Society without their consent, would prevent a se- 
paration from the church, I think it would be the 
direct way to cause it. While we are with them, 
our advice has weight, and keeps many of them to 

the 



( 273 ) 

the church. But were we totally to withdraw, it 
would be of little or no weight. Nay, perhaps, 
resentment of our unkindncss, (as it would appear to 
them,) would prompt them to act in flat opposition 
to it. 

" Again, you say, 1 Before a union ean be effected, 
something must be d^nc on your part.' Tell me 
what, and I will do it without delay, however con- 
trary it may be to my ease or natural inclination : 
provided only, that it consists with my keeping a 
conscience void of offence toward God and toward 
man. It would not consist with this, to give up the 
flock under my care to any other Minister, till I and 
they were convinced, they would have the same ad- 
vantages for holiness under him r which they now 
enjoy. 

" But, c paying us visits, can serve no other pur- 
pose than to bring us under needless difficulties.' 
1 will speak very freely on this head. Can our con- 
versing together serve no other purpose ? You seem, 
then, not to have the least conception of your own 
want of any such thing! But whether you do or 
not, I feel my -want : I am not in memet totws teres 
atqne rotundus.* I want more light,, more strength, 
for my personal walking with God. And I know 
not but he may give it me through you. And whe- 
ther you do or not, I want more light and strength 
for guiding the flock committed to my charge. May 
not the Lord send this also, by whom he wilt send ? 
And by you as probably as by another ? It is not 
improbable, that he may by you give me clearer 
light, either as to doctrine or discipline. And even 

*I am not all-sufficient. 

herein^ 



( 274 ) 

hereby. Low much comfort and profit might redound 
to thousands of (hose, for whom Christ hath died ? 
Which I apprehend would abundantly compensate 
any difficulties that might arise from such conversa- 
tion. 

u I speak as a fool : Bear with me. I am clearly 
satisfied that you have far more faith, more love, and 
more of the mind which was in Christ, than I have. 
But have you more gifts for the work of God ? Or 
more fruit of your labour ? Has God owned you 
more? I would lie had, a thousandfold! I pray 
God, that lie may ! Have you at present more ex- 
perience of the wisdom of the world and the devices 
of Satan ? Or of the manner and method wherein it 
pleases God to counterwork them in this period of 
his providence? Are you sure, God would add 
nothing to you by me, (beside what he might add to- 
me by you ?) Perhaps, when the time is slipt out 
of your hands, when I am no more seen, you may 
wish you had not rejected the assistance of even 
" Your affectionate brother, 

" John Wesley.' 

" To the Rev. Mr. Walker, 
in Truro/' 

That he sincerely wished to unite with every Mi- 
nister of the Church of England, who lived and 
preached the Gospel, is evident from his whole be- 
haviour towards them, and from many passages in 
his Journals. A few years after the above cor- 
respondence with Mr. Walker, he wrote to all those 
Clergymen, who, he believed, answered the above 
description; proposing, in the fulness of his heart, 

that 



< 275 ) 

that the}' should .unite to forward the real work of 
God in the souls of men. His letter upon that oc- 
casion is as follows : 

" Rev. Sir, 

u Near two years and a half ago, I wrote the fol- 
lowing letter. You will please to observe, That I 
propose no more therein, than is the bounden duty 
of every Christian: That you may comply with this 
proposal, whether any other docs or not. I myself 
have endeavoured so to do for many years, though I 
have been almost alone therein ; and although man}*;, 
the more earnestly I talk of peace the more zealously 
make thenuelxes ready for battle. 

" I am, Itcv. Sir, 

J 6 Your affectionate brother, 

" John Wesley/' 

u Dear Sir. 

" It has pleased God to give you both the w ill 
and the power, to do many things for his glory. 
This induces me to mention to you, what has been 
upon my mind for many years i and what I am per- 
suaded would be much for the glory of God, if it 
could once be effected. And I am in great hopes 
it will be, if you heartily undertake it, trusting in 
him alone. 

" Some years since, God began a great work in 
England : but the labourers were lew. At first those 
few were of one heart: but it was not so long. First 
one fell off, then another, till no two of us were left 
together in the work, beside my brother and me. 
This prevented much good, and occasioned much 
evil. It grieved our spirits^ and weakened our hands. 

It 



( 276 ) 

tt gave our common enemies huge occasion (o blas- 
pheme. It perplexed and puzzled many sincere 
Christians, It caused many to draw back to per- 
dition. It grieved the Holy Spirit of God. 

" But ought this to be ? Ought not those who are 
united to one common Head, and employed by him 
in one common work, to be united to each other ? 
I speak now of those labourers, w ho are Ministers of 
the Church of England. 

" Not excluding any who agree in these essen- 
tials: - 

6i I. Original sin, 
II. Justification by faith. 

"III. Holiness of heart and life: provided their 
life be answerable to their doctrine. 

" ' But what union would you desire among these ?* 
Not an union in opinions. They might agree or dis- 
agree, touching absolute decrees on the one hand, and 
perfection on the other. Not an union in expressions. 
These may still speak of the imputed righteousness. 
and those of the merits of Christ. Not an union, 
with regard to outward order. Some may still re- 
main quite regular ; some quite irregular ; and some 
partly regular and partly irregular. But these 
things being as they are, as each is persuaded in his 
own mind, is it not a most desirable thing, that w€ 
should, — 

u 1. Remove hiriderances out of the way? Not 
judge one another, not despise one another, not enxy 
one another r Not be displeased at one another's* 
gifts or success, even though greater than our own ? 
Not wait for one another's halting, much less wish 
for it, or rejoice therein ? 

M Never 



( 277 ) 

" Never speak disrespectfully,* slightly, coldly, or 
unkindly of each other : Never repeat each other's 
faults, mistakes, or infirmities, much less listen for 
and gather them up : Never say or do any thing to 
hinder each other's usefulness, either directly or 
indirectly ? 

" Is it not a most desirable thing, that we should, 
2. Love as brethren ? Think well o/and honour one 
another ? Wish all good, all grace, all gifts, all sue- 
cess, yea, greater than our own, to each other ? JEj?- 
pect God will answer our wish, rejoice in every ap- 
pearance thereof, and praise him for it ? Readily 
believe good of each other, as readily as wc once 
believed evil ? 

i§ Speak respectfully, honourably, kindly of each 
other : defend each other's character : speak all the 
good we can of each other : recommend one another 
where we have influence : each help the other on in 
his work, and enlarge his influence by all the honest 
means we can ? 

u This is the union which I have long sought 
after. And is it not the duty of every one of us so to 
do ? Would it not be far better for ourselves. A 
means of promoting both our holiness and happiness ? 
Would it not remove much guilt from those who 
have been faulty in any of these instances? And 

* The conduct which Mr. Wesley here recommends to be ob- 
served by himself, and the Clergy, towards each other, is the ab- 
solute duty of all private Christians, and especially of all the 
Preachers of the Gospel. And if one or two of our brethren have 
acted contrary thereto, and have written or spoken disrespect- 
fully of the pious Ministers of the Church of England, or of those 
of any other denomination, it ought only be considered as the im- 
proper conduct of individuals, and by no means as the act of 
the body of Preachers or People. 

2 B wiuch 



( 278 ) 

much pain from those who have kept themselves 
pure ? Would it not be far better for the people : 
who suffer severely from the .clashings and conten- 
tions of their leaders, which seldom fail to occasion 
many unprofitable, yea, hurtful disputes among them ? 
Would it not be better even for the poor, blind world, 
robbing them of their sport ; c O they cannot agree 
among themselves V Would it not be better for the 
whole work of God, which would then be deepened 
and extended on every side ? 

" 6 But it will never be : it is utterly impossible.' 
Certainly it is with men. Who imagines we can do 
this ? That it can be effected by any human power? 
All nature is against it, every infirmity, every wrong 
temper and passion; love of honour and praise, of 
power, of pre-eminence ; or anger, resentment, pride ; 
long-contracted habit, and prejudice lurking in ten 
thousand forms. The devil and all his angels are 
against it. For, if this take place, how shall his 
kingdom stand ? All the world, all that know not 
God, are against it, though they may seem to favour 
it for a season. Let us settle this in our hearts, that 
we may be utterly cut off from all dependence on our 
own strength or wisdom. 

u But surely with God all things are possible. 
Therefore, 4 all things are possible to him that be- 
lieveth.' And this union is proposed only to them 
that believe, that shew their faith by their works. 

" When Mr. C. was objecting the impossibility 
of ever effecting such an union, I went up stairs, 
and after a little prayer, opened Kempis on these 
words : 

" ' Expecta Dominum : viriliter age : noli diffi- 

dere : 



( 279 ) 

dere : noli discedere : sed corpus et animam expone 
constanter pro gloria Dei.'* 

" I am, dear Sir, 

" Your affectionate servant, 

u John Wesley. 
" Scarborough, April 29, 1764." 

Of thirty-four Clergymen, to whom he addressed 
the above, only three vouchsafed him an answer ! 
The one which he received from the late vicar of 
Shorekam, in Kent, is such a picture of that blessed 
man, (now with God,) that I doubt not but it will 
be acceptable to the reader. 

" Shoreham, April, 1764. 
" My Rev. and dear Brother, 

" Your's of the 19th instant, gave me both pain 
and pleasure. 

u I was highly delighted with your ardent wishes 
and endeavours for promoting the spirit of the gos- 
pel among the Preachers and other Professors of 
it : — but deeply concerned at the disappointment and 
opposition you have met with ! 

"It has been always a leading principle with me, 
(and I pray God confirm and strengthen it more and 
more,) to love all those labourers of Christ, who give 
proof by their diligence, their holy and heavenly be- 
haviour, that they love our Lord Jesus Christ in 
sincerity ; even though their sentime?2ts, in man^ 
things, should differ from mine. 

u And therefore, though it be absurd to expect 
an intire union of sentiments in all things; — yet, 
the endeavouring, by every Christian method, to 



* Wait upon the Lord : play the man : doubt not : shrink not ; 
but sacrifice soul and body continually for the gloiy of God. 

2 B 2 < keep 



( 280 ) 

1 keep the unity of the Spirit in the bond of peaces- 
is the indispensable duty of all Christians. Where 
this spiritual peace and union are not — there faith 
working by lore is not : and where this divine faith 
is wanting,— there Christ is wanting : there his Spirit 
is wanting: and then, ' neither circumcision nor un* 
circumcision will awail us any thing!' 

" In this melancholj' situation, whilst we are 
strangers to the divine fruits of the Holy Spirit, — 
let our gifts and talents be what they may, — let us 
speak with the tongues of men and of angels; we 
are yet nothing in the sight of God ! Nay, though 
his Spirit should spread the Gospel, by our ministry, 
in the hearts of thousands ; yet, our own souls will 
remain but a barren wilderness ! and Christ may 
say, — * I never knew you.' 

" How ought we> therefore, always to pray,—- 
that 'the peace of God may ever rule in our hearts : 3 
— that we may be rooted and grounded in love; and 
that we may constantly 6 follow after the things which 
make for peace;' and things wherewith one may 
edify another ! 

4 4 This is the Gospel of Jesus Christ. And may 
God impress it thoroughly upon the minds and hearts 
of all ! — And may the poor 4 despised flock y grow in 
grace, and in the knowledge of our Lord and Saviour 
Jesus Christ. 

44 I am, dear Sir, 

44 Your's most affectionately, 

44 Vincent Perronet.'* 

Those remarkably pious and laborious Ministers 
of Christ, the late Rev. Mr. Grimshaw, Rector of 
Haworth, in Yorkshire, and Mr. Fletcher, Vicar of 

Madeley, 



( 281 ) 

Madeley, above mentioned, were of the same spirit 
with Mr. Perronet, and joined heartily with Mr. 
Wesley in promoting the important work of reforma- 
tion, in which he was engaged. The latter is well 
known from his numerous and excellent writings on 
various important subjects of divinity, as well as from 
the account of his life, which has been long in cir- 
culation. Of the former, Mr. Wesley speaks as fol- 
lows, in his Journal: 

" Mr. Grimshaw was born September 3, 1708, at 
Brindle, six miles south of Preston, in Lancashire, 
and educated at the schools of Blackburn and Hes- 
kin, in the same county. Even then the thoughts of 
death and judgment made some impression upon him. 
At eighteen he was admitted at Christ's College, in 
Cambridge. Here bad example so carried him away, 
that for more than two years he seemed utterly to 
have lost all sense of seriousness ; which did not re- 
vive till the day he was ordained Deacon, in the year 
1731. On that day he was much affected with a 
sense of the importance of the ministerial office. And 
this was increased by his conversing with some at 
Rochdale, who met once a week to read and pray. 

" About the year 1734, he left off all his diversions, 
began to catechise the young people, to preach the 
absolute necessity of a devout life; and to visit his 
people, not in order to be merry with them as before, 
but to press them to seek the salvation of their souls. 

" At this period also, he began himself to pray in 
secret four times a day. And the God of all grace, 
who prepared his heart to pray, soon gave the an- 
swer to his prayer; not indeed, as he expected, in 
joy or peace, but by bringing upon him very strong 
anil painful convictions of his own guilt, and help* 
2 B 3 lessness^ 



( £8§ ) 

iessness, and misery ; by discovering to him what he 
did not suspect before, that his heart was deceitful 
and desperately wicked ; and what was more afflict- 
ing still, that all his duties and labours could not 
procure him pardon, or gain him a title to eternal 
life. In this trouble he continued more than three 
years, not acquainting any one with the distress he 
suffered; till one day, (in 1742,) being in the utmost 
agony of mind, there was clearly represented to him, 
Jesus Christ pleading for him with God the Father, 
and gaining a free pardon for him. In that moment 
all his fears vanished away, and he was filled with 
joy unspeakable. * I was now,' says he, 6 willing to 
renounce myself, and to embrace Christ for my all 
in all. O what light and comfort did I enjoy in ray 
own soul, and what a taste of the pardoning love of 
God !' 

" All this time he was an entire stranger to the peo- 
ple called Methodists, whom afterwards he thought 
it his duty to countenance, and to labour with in his 
neighbourhood. He was an entire stranger also to 
all their writings, till he came to Haworth. And 
then the good effects of his preaching soon became 
visible. Many of his flock were brought into deep 
concern for salvation, and were, in a little time after, 
filled with peace and joy through believing. And, 
as in ancient times, the whole congregation have been 
often seen in tears, on account of their provocations 
against God, and under a sense of his goodness in yet 
sparing them. 

" His lively manner of representing the truths of 
God, could not fail of being much talked of, and 
bringing many hundreds out of curiosity to Haworth 

church ; 



( 283 ) 

church; who received so much benefit by what they 
heard, that when the novelty was long over, the 
church continued to be full of people, many of whom 
came from far, and this for twenty years together.* 

" Mr. Grimshaw was now too happy himself in 
the knowledge of Christ, to rest satisfied, without 
taking every method, he thought likely, to spread 
the knowledge of his God and Saviour. And as the 
very indigent constantly make their want of better 
clothes, to appear in, an excuse for not coming to 
church in the day-time, he contrived, for them 
chiefly, a lecture on Sunday evenings, though he 
had preached and read prayers twice in the day be- 
fore. God was pleased to give great success to these 
attempts, which animated him still more to spend, 
and be spent for Christ. So the next year he began 
a method, which was continued by him ever after, 
of peaching in each of the four hamlets he had under 
his care, three times every month. By this means, 
the old and infirm, who could not attend the church, 
had the truth of God brought to their houses ; and 
many, who were so profane as to make the distance 
from the house of God a reason for scarce ever com- 
ing to it, were allured to hear. By this time, the 
great labour with which he instructed his own peo- 
ple; the holiness of his conversation, and the benefit, 

* " Thin Congregations," says Mr. Arthur Young, " whether 
m town or country are always the fault of the Clergy. I never 
heard a really good, impressive Preacher, who delivered the doc- 
trines of the Gospel, and not those of so many modern Divines, 
and who seemed truly to feel the truth and importance of what he 
uttered, without finding a numerous and attentive assembly. " 



which 



( 284 ) 

■which very many from the neighbouring parishes had 
obtained by attending his ministry ; concurred to 
bring upon him many earnest entreaties to come to 
their houses, and expound the Word of God to souls 
as ignorant as they had been themselves. This request 
he did not dare to refuse : so that while he provided 
abundantly for his own flock, he annually found op- 
portunity of preaching near three hundred times, to 
congregations in other parts. 

" And for a course of fifteen years, or upwards, 
he used to preach every week, fifteen, twenty, and 
sometimes thirty times, besides visiting the sick, and 
other occasional duties of his function. It is not easy 
to ascribe such unwearied diligence, chiefly among 
the poor, to any motive but the real one. He thought 
he would never keep silence, while he could speak to 
the honour of that God, w3io had done so much for 
his soul. And while he saw sinners perishing for 
lack of knowledge, and no one breaking to them the 
bread of life, he was constrained, notwithstanding 
the reluctance he felt within, to give up his name to 
still greater reproach, as well as all his time and 
strength ? to the work of the ministry. 

" During this intense application to what was the 
delight of his heart, God was exceeding favourable 
to him. In sixteen years he was only once suspended 
from his labour by sickness, though he dared all 
weathers, upon the bleak mountains, and used his 
body with less compassion, than a merciful man 
would use his beast. His soul at various times en* 
joyed large manifestations of God's love; and he 
drank deep into his Spirit. His cup ran over, and 
at some seasons his faith was so strong, and his hope 
2 ,'ta 



( 285 ) 

so abundant, that higher degrees of spiritual delight 
would have overpowered his mortal frame. 

u In this manner Mr. Grimshaw employed all his 
powers and talents even to his last illness. And his 
labours were not in vain in the Lord. He saw an 
effectual change take place in many of his flock ; 
and a restraint from the commission of sin brought 
upon the parish in general. He saw the name of 
Jesus exalted, and many souls happy in the know- 
ledge of him, and walking as became the gospel. 
Happy he was himself, in being kept by the power 
of God unblamable in his conversation: happy in 
being beloved in several of the last years of his life, 
by every one in his parish ; who, whether they would 
be persuaded by him to forsake the evil of their 
ways, or not, had no doubt that Mr. Grimshaw was 
their cordial friend. Hence, at his departure, a ge- 
neral concern was visible through his parish. Hence, 
his body was interred with what is more ennobling 
than all the pomp of a royal funeral: for he was 
followed to the grave by a great multitude, with af- 
fectionate sighs and many tears ; who cannot still 
hear his much-loved name without weeping for the 
guide of their souls, to whom each of them was dear 
as children to their father. 

" His behaviour throughout his last sickness, was 
of a piece with the last twenty years of his lite. 
From the very first attack of his fever, he welcomed 
its approach. His intimate knowledge of Christ 
abolished all the reluctance nature feels to a dissolu- 
tion ; and triumphing in Him, who is the resurrec- 
tion and the life, he departed April the 7th, 1763, in 
the 55th year of his age, and the twenty -first of 
eminent usefulness. " 

About 



( 286 ) 

About this time the Lord poured out his Spirit in 
a remarkable manner in divers places, producing in 
the minds of men, by the preaching of the word, a 
deep religious concern, serious, and divine impres- 
sions, and their consequent fruits, in so great a degree, 
that more were frequently reformed in a few months, 
or even weeks or days, at such times, than for several 
* years before. Many parts of these kingdoms have 
been thus favoured at different seasons, as London, 
at the time I am speaking of, and the West of York- 
shire, and Cornwall, of late years. The consequence 
of these effusions of the Holy Spirit has always been 
a great and conspicuous revival of genuine piety and 
virtue, manifested by all the inward and outward 
fruits of righteousness, although often intermixed 
with some apparent irregularity and disorder in the 
meetings. Meantime, the crowds that have flocked 
to hear, have been so immense, that no places of 
worship, however large, have been able to contain 
them. In or about the year 1762, at Newcastle-upon- 
Tyne, Mr e Wesley was obliged to preach in the open 
air, even at five in the morning. 

Many years before his death, Mr. Wesley had the 
happiness of seeing religion greatly increased in the 
nation. In every county, and in most of the towns 
and villages, Societies were formed, and Chapels 
erected for public worship. These were supplied 
by a continually increasing number of Itinerant 
Preachers, assisted by many hundreds of Local 
Preachers. Nevertheless Mr. Wesley's great desire 
to remain in union with the Church of England, so 
far as the work he was engaged in would permit, 
would not allow him to apply for a legal establish- 
ment, or for any thing, which might give the So- 
cieties 



( 287 ) 

eieties under bis care the form of 6 a separate body of 
people his design being, neither in whole nor in part, 
to form a sect, or party, or church, but merely to 
spread genuine piety and virtue in the nation. 

From this time he held on his way, with little in- 
terruption. Though now declining in the vale of 
years, he slackened not his pace. He still rose at 
four in the morning, preached two, three, or four 
times a day, and travelled between four and five 
thousand miles a year, going once in two years 
through Great Britain and Ireland. He saw con- 
tinually more and more fruit of his labour, and of 
the labour of those in connection with him. He laid 
no stress on opinions or modes of worship, desiring 
only that the love of God and man through living 
faith in Christ, as " God manifest in the flesh/' should 
be the ruling principle of the life, and shew itself by 
an uniform practice of justice, mercy, and truth. He 
accordingly gave the right-hand of fellowship to all 
who w r alked by this rule, however they might differ 
from him in those speculative points, of which they 
were to give an account to God alone. 



SECTION XIII. 

OP HIS VISITING IRELAND, AND OF THE SUCCESS 
OF HIS LABOURS, AND OF THE LABOURS OF THE 
PREACHERS IN CONNECTION WITH HIM IN THAT 
KINGDOM. 

AS Mr. Wesley had but one design from the com- 
mencement of his ministry, and which he invariably 
pursued till his spirit returned to God, viz. to be as 

useful 



( §88 ) 

useful as possible to his fellow-creatures, especially 
in matters that concerned their salvation ; so he never 
said, upon any success which he met with, u It is 
enough." In this respect, also, as well as in relation 
to his own progress in the divine life, he u forgot 
the things behind, and reached forth to those before." 
The same he continually inculcated upon those that 
laboured with him, in giving them, at their ad- 
mission, the charge above mentioned. " Observe, 
it is not your business to preach so many times, or 
to take care of this or that Society, but to save as 
many souls as you can ; to bring as many sinners, 
as you possibly can, to repentance ; and with all 
your power to build them up in that holiness, with- 
out which, they cannot see the Lord." Agreeably 
to this, they have, from the beginning, gone from 
place to place ; and having formed Societies of those 
who, as far as they could judge, turned to God, (for 
they took charge of none else,) they immediately 
visited new places, beginning to preach generally in 
the open air, in a private house, or barn, or market- 
house, or wherever a congregation could be assem- 
bled, and hear the word without molestation. 

Until the year 1747, they had confined their la- 
bours to England, in most parts of which they had 
preached and formed Societies, though frequently 
at the peril of their lives. But this year, their line 
was stretched a little further. One of the Lay- 
Preachers had gone over to Dublin ; and, after 
preaching there for some time, formed a Society. 
He wrote an account of his success to Mr. Wesley, 
who determined to visit Ireland immediately. Ac- 
cordingly, on Tuesday, August the 4th, 1747, he set 
out from Bristol, and passing through Wales, arrived 

in 



( c 289 ) 

in Dublin on Sunday the 9th, about ten o'clock in 
the forenoon. 

Monday 10, he met the Society at five, and at six 
preached, on 66 Repent ye and believe the Gospel." 
The room, large as it was, would not contain the 
people, who all seemed to taste the good word. 

The house, then used for preaching, was situated 
in Marlborough-street, and was originally designed 
for a Lutheran church. It contained about four 
hundred people : but four or five times the number 
might stand in the yard, which was very spacious* 
An immense multitude assembled there to hear him, 
on Monday evening, among whom were many of the 
rich, and Ministers of ail denominations. He spoke 
strongly and closely, on " The Scripture hath con- 
cluded all under sin, that the promise by faith of 
Jesus Christ might be given to them that believe;" 
and observes, that no person seemed offended. All, 
for the present at least, seemed convinced that he 
spake as the oracles of God. 

The next day he waited on the Archbishop. They 
conversed for two or three hours, in which time he 
answered an abundance of objections. He continued 
to preach morning and evening to large congrega- 
tions, and had more and more reason to hope they 
would not all be unfruitful hearers. 

u Having examined the Society, which then con- 
sisted of about two hundred and eighty members, 
and explained at large the Rules, (already laid be- 
fore the reader,) he sailed for England, leaving Mr. 
Williams and Mr. Trembath (o take care of this 
little flock. Many of these, he observes, were strong 
in faith, and of an exceeding teachable spirit: and 
therefore, on this account, should be watched over 

2 C with 



( 290 ) 

with the more care, as being almost equally suscep« 
tible of good or ill impressions. 

Mr. Charles Wesley went oyer shortly after, and 
preached in Dublin, and in other parts of the king- 
dom, chiefly Cork, Alhlone, and Bandon : and had 
reason to bless God, that in every place he saw fruit 
of his labours. Near Athlone he was in imminent 
hazard of his life. For, within about a mile of the 
town, he was way-laid by a numerous Popish mob, 
which he very narrowly escaped, by setting spurs to 
his horse. But this had a happy effect, as it pre- 
judiced all the Protestants in his favour. Soon after 
this, Mr. John Wesley published an Address to the 
Roman Catholics : a very small tract ; but clearly 
stating the points wherein we agree, and wherein 
we differ; and equally conspicuous for argument 
and temper. 

The Society in Dublin enjoyed their sunshine but 
for a little time. A persecution commenced, on 
which Mr. Trembath, in a letter to Mr. Wesley, 
makes the following observations. " I believe this 
persecution was permitted for good, that we might 
not trust in an arm of flesh. We thought that the 
Magistrates would do us justice ; but in this we were 
disappointed. It likewise drives us all to prayer 
and watchfulness, and also canses us to love each 
other better than ever : so that we are like sheep 
driven by the wolf into the fold. When we went 
out, we carried our lives in our hands ; but all this 
did not hinder us once from meeting together at the 
usual hours. The Society still increased, and those 
wlxo had the root in themselves stood like marble 
pillars : and by the grace of God, were resolved 
rather to die with Christ, than to deny him. All 

the 



( 291 ) 

the city was in an uproar : some said, c it is a shame ; 
the men do no harm.' Others said, < the dogs de- 
serve all to be hanged.' Blessed be God, we walk 
unhurt in fire ! Now we can literally say, we live 
by faith : and the less we have of human help, the 
more we shall have of divine." 

Mr. Wesley, accompanied by Messrs. Meriton and 
Swindells, arrived early in the spring of the following 
year, 1748, before his brother sailed for England. 
He no longer confined himself to the house, but 
preached on Oxmantown-Green, adjoining the Bar- 
rack. He preached also at Newgate ; and, after a 
few days spent in Dublin, he visited many parts of 
the country. In several places he was constrained 
to preach in the open air, by reason of the multitudes 
that attended. Many of the soldiers also, in every 
place, gladly heard the word, and forty troopers were 
at this time members of the Society at Pbilipstown 
In many of the towns in the provinces of Leinster and 
Munster, and in some of Connaught, Societies were 
formed, which have increased continually since that 
time, and have adorned the doctrine of God their 
Saviour. What he had to encounter, even when no 
violence was offered to him, we* may learn from a 
passage in his Journal. 

" Tuesday, May 3, 1748. I rode to Birr, twenty 
miles from Athlone ; and the key of the Sessions- 
house not being to be found, declared 6 The grace 
of our Lord Jesus Christ,' in the street, to a dull, 
rude, senseless multitude. Many laughed the greater 
part of the time. Some went away just in the middle 
of a sentence. And yet, when one cried out, (a Car- 
melite Friar, Clerk to the Priest,) 6 You lie, you lie:' 
the zealous Protestants cried out, 6 Knock him down.' 

2 C 2 And 



( 292 ) 

And it was no sooner said than done. I saw some 
bustle, but knew not what was the matter, till the 
whole was over." 

But the Lord gave a balance to this contempt. 
For on the 10th, when he left Athlone, (which he 
visited after Birr,) he with much difficulty broke 
away from that immeasurably loving people, (to use 
his own expression ;) and not so soon as he imagined 
neither ; for when he drew near to the turnpike, 
about a mile from the city, a multitude waited for 
Jbim at the top of the hill. They fell back on each 
side, to make him way, and then joined, and closed 
him in. After singing two or three verses, he put 
forward, when on a sudden he was surprised by such 
a cry of men, women, and children, as he never heard 
before. " Yet a little while," said he, speaking of 
this interesting occurrence, " and we shall meet to 
part no more; and sorrow and sighing shall flee 
awaj' for ever." 

On his return to Dublin, he spent some days there 
previous to his departure for England. On one of 
these days, while he was preaching on the Green near 
the Barrack, a man cried out, u Aye, he is a Jesuit : 
that is plain." To which a Popish Priest, who hap- 
pened to be near, replied, " No, he is not. I would 
to God he were!" 

Soon after he sailed, the zealous mob, who for some 
time had greatly incommoded those who attended at 
the Preaching-house in Marlborough -street, made an 
attack in form. They abused the Preacher, and the 
congregation, in a very gross manner. They then 
pulled down the pulpit, and carrying it, with the 
benches, into the street, made a large fire of them, 
round which they shouted for several hours. 

" Those 



( 293 ) 

" Those Preachers, who Temained in the kingdom, 
continued their labour with much success. Mr. 
Swindells visited Limerick, one of the most consider* 
able cities in the province of Munster. The Lord much 
blessed his labours there, so that a Society was soon 
formed; and the religious impression was so great 
on the inhabitants in general, that Mr. Wesley ob- 
serves, on his visit to that city the following year, 
that he found no opposition ; but every one seemed 
to say, i Blessed is he that cometh in the name of the 
Lord.'" 

But in Cork the scene was very different. For 
more than three months, a riotous mob, headed by 
a ballad-singer, whose name was Butler, had de- 
clared open war against these new reformers, and all 
who attended their preaching. To give a detail of 
their violence would be almost too shocking to human 
nature. They fell upon men and women, old and 
young, with clubs and swords, and beat and wounded 
them in a dreadful manner. But they were not con- 
tent with thus abusing the people when attend- 
ing the preaching. They surrounded their houses, 
wounded their customers, broke their windows, and 
threatened to pull their houses down, unless they 
would engage to leave this way 1 The common epi- 
thets used on those occasions, by Butler and his party, 

were heretic dogs, and heretic b s: and several, 

even of the Magistrates, rather encouraged than strove 
to prevent these disorders. 

In the midst of this brutality and injustice, religion 
shed her cheering light, and diffused happiness almost 
at the gates of the city. At Rathcormick, within 
about twelve miles of Cork, the Rev. Mr. Lloyd, the 
Rector, had received Mr. Wesley into his church, 
2C3 and ' 



( 294 ) 

and sincerely strove to advance the good work in 
which he was engaged. A letter received from that 
Gentleman about this time, forms a striking contrast 
to the disorders just recited, , 

" Rev. Sir, 

" Your favour of the 15th instant, I received the 
22d. I am more satisfied than* ever, that you aim 
at nothing, but what has an immediate tendency 
to the glory of God, and the salvation of mankind. 

" I cannot help thinking, that your design, con- 
sidered in this light, (allowing even of some mis- 
takes,) must be deemed very praise-worthy. As to 
myself, in particular, I must own it gives me infinite 
satisfaction, to find that you have spoken to so good 
an effect, in our town and neighbourhood. My 
church is more frequented than ever it was ; and I 
have the pleasure of seeing a greater decency, and 
more of zeal and attention, than I could have dared 
to promise myself : which has also this effect upon 
me, that I find myself better disposed than ever, to 
distribute to those who attend my ministry, such 
food, as may yield them comfort here, and happiness 
hereafter. I heartily wish this may continue, and 
that the people may not cool. If so, we ma}' hope 
to see wickedness generally decline, and virtue and 
godliness take place. I see this work of your's, 
through God's blessing, thus successfully carried on, 
without any ill-will or jealousy, and could wish that 
all the Clergy were, in that respect, of the same mind 
with me. 

" Your Society here keeps up well ; and is, I be- 
lieve, considerably increased since you left it. I 
frequently attend the preaching ; and though I am 

much 



( 295 ) 

much reflected on for it, this does not in any-wise 
discourage me. While I am conscious to myself 
that i do no harm, I am careless of what men can 
say of me* 

" Michael Poor, lately a Romanist, who is now of 
your Society, read his recantation on Sunday last. — 
Pray let us know, when you or your brother intend 
for this kingdom and town ; for be sure, none wish 
more sincerely to see and converse with you than I, 
who am sincerely, 

" Rev. and dear Sir, 

" Your very affectionate 

cc Brother and Servant, 
Aug. 29, 1749. " Richard Lloyd." 

In consequence; of the shameful refusal of justice 
above-mentioned, the rioters continued the same out- 
rages during the greater part of the following winter. 
At the Lent assizes, the Preachers, (who made up the 
whole number then travelling in the kingdom, or at 
least, as many of them as had ever been at Cork, or 
its neighbourhood,) assembled at the house of a Mr. 
Jones, (a considerable merchant, and a member of 
the Society,) and went from thence in a body to the 
Court, accompanied by Mr. Jones, and other repu- 
table inhabitants. His Majesty's Judge behaved as 
became him. He inquired where were the persons 
presented. On their being pointed out to him, he 
seemed for some time visibly agitated, and unable to 
proceed. He at length called for the evidence, on 
which Butler appeared. On his saying, in answer to 
the first question, that he was a ballad-singer, the 
Judge desired him to withdraw, observing, That it 
was a pity he had not been presented i no other person 
4 appearing, 



( 296 ) 

appearing, he turned to the Preachers, and said, 
" Gentlemen, there is no evidence against you : you 
may retire : I am sorry that you have been treated 
so very improperly. I hope the police of this city 
will be better attended to for the time to come." 

It was now generally believed there would be no 
more riots in Cork. But the flame of persecution 
w r as not yet extinct. Mr. Wesley arrived in Ireland 
in the month of April, 1750 ; and having preached 
in Dublin, and the intermediate places, he arrived 
in Cork : and at the repeated invitation of Mr. Al- 
derman Pembrock, came to his house. On the mor- 
row, being the Lord's-day, he went, about eight 
o'clock, to Hammond's Marsh, being informed that 
the usual place of preaching would by no means 
contain those who desired to hear. The congrega- 
tion was large and attentive. A few of the rabble 
gathered at a distance ; but by little and little they 
drew near, and mixed with the congregation; and 
he preached to as quiet and orderly an assembly, as 
he could have met with in any church in England or 
Ireland. 

In the afternoon, however, it was otherwise. While 
Mr. Wesley was preaching in the house at five, the 
town drummers and Serjeants, having received orders 
from the Mayor, came down with an innumerable 
mob attending them. They continued drumming, 
and Mr. Wesley continued preaching, till he had 
finished his discourse. When he came out, the mob 
immediately closed him in. Observing one of the 
Serjeants standing by, he desired him to keep the 
King's peace : but he replied, " Sir, I have no orders 
to do that." As soon as he came into the street, the 
rabble threw whatever came to hand. But all went 

by 



( 297 ) 

by him, or flew over bis head ; nor did one thing 
touch him. He walked on straight through the 
middle of the rabble, looking every man before him 
in the face : and they opened on the right and left, 
till he came near Dant's Bridge. A large party had 
taken possession of this, one of whom was bawling 
out, " Now, hey for the Romans !" When he came 
up, they likewise shrunk back, and he walked 
through them to Mr. Jenkins" house. But a Ro- 
manist stood just within the door, and endeavoured 
to hinder him from going in ; till one of the mob, 
(aiming at Mr. Wesley, but missing him,) knocked 
down the Romanist. He then went in, and God 
restrained the wild beasts, so that no one attempted 
to follow him. 

But many of the congregation were more roughly 
handled; particularly Mr. Jones, who was covered 
with dirt, and escaped with his life almost by miracle. 
The main body of the mob then went to the house, 
brought out all the seats and benches, tore up the 
floor, the door, the frames of the windows, and what- 
ever of wood-work remained ; part of which they 
carried off for their own use, and the rest they burnt 
in the open street. 

Finding there was no probability of their dispersing, 
Mr. Wesley sent to Alderman Pembrock, who imme- 
diately desired Mr. Alderman Winthrop, his nephew, 
to go down to him at Mr. Jenkins' : with whom he 
walked up the street, none giving him an unkind or 
disrespectful word. 

Monday 21. He rode on to Bandon. From three 
in the afternoon till past seven, the mob of Cork 
marched in grand procession, and then burnt him in 
effigy near Dant's Bridge. 

While 



( 298 ) , 

While Ihey were so busily employed, Mr. Haugh- 
ton, one of the Preachers, took the opportunity of 
going down to Hammond's Marsh. He called at a 
friend's house there : where the good woman in great 
care, locked him in. But observing many people 
were met, he threw up the sash, and preached to 
them out of the window. Many seemed deeply 
affected, even of those who had been persecutors 
before. And they all retired quietly to their several 
homes, before the mob was at leisure to attend 
them. 

Shortly after these riots in Cork, Butler went to 
Waterford, and raised disturbances in that city. 
But happening to quarrel with some who were as 
ready to shed blood as himself, his right arm was cut 
off in the fray. Being thus disabled, the wretch 
dragged on the remainder of his life in unpitied 
misery. His fellow-rioters at Cork, were intimidated 
by the soldiers in garrison, many of whom began now 
to attend the preaching. At length peace was re- 
stored: and the next time Mr. Wesley visited that 
city, he preached without disturbance. A large 
Preaching-house was soon after built, in which the 
people quietly assembled. 

There are few places, where religion has prospered 
more than in Cork. " Being reviled for the name 
of Christ, the Spirit of glory and of God has rested 
upon them :" and many have been the living and 
dying witnesses of the power of true religion. The 
principal inhabitants have been long convinced of 
the folly and wickedness of the authors and encou- 
ragers of those persecutions ; and on a visit, some 
years after, the Mayor invited Mr. Wesley to the 

Mansion- 



C 299 ) 

Mansion-house, and seemed to consider his company 
as an honour. 

Several circuits were now formed. The Preachers, 
who came over with Mr. Wesley from time to time, 
visited the Societies regularly, and preached in new 
places, as the way was opened for them. Several 
Preachers were also raised up among the natives : 
men, who, after they had found acceptance with 
God themselves, and seen the deplorable state of the 
people around them, had no rest till they declared 
the way of salvation. Some of these had been Ro- 
manists, and for many years depended for salvation 
on the pageantry and forms, used by men as wicked 
as themselves. These were as flames of fire, when 
they found the new and living xDay of faith in Christ, 
and love to God and man. They laboured and suf- 
fered, if by any means they might save souls from 
death. 

The late Mr. Thomas Walsh was an eminent in- 
stance of this kind. His conversion was conspicuous ; 
his communion with God was deep and solid, and 
his labours and sufferings remarkable. His Journal 
is well worth the attention of all the disciples of 
Christ ; especially as it clearly shews what the 
Preachers of that day had to encounter, in testifying 
the gospel of the grace of GoJ. He preached with 
great success in many parts of Ireland and England. 
But his soul chiefly mourned over the poor ignorant 
people of that communion which he had renounced. 
For their sakes he often preached in Irish, which he 
perfectly understood : and many of them were thereby r 
turned to God. But, as one observes, his soul was 
too large for his body. At the age of twenty-eight, 

he 



( 300 ) 

he died an old, old man, being worn out by his great 
and uninterrupted labours. 

The work of God had hitherto extended only to 
the three Southern provinces : it now began also in 
Ulster. The people of this province are mostly 
members of the Establishment, or Protestant Dissent- 
ers. And they are well employed. The Linen-ma- 
nufacture has given a spur to industry, which' has 
been exceeding friendly to the progress of religion. 
In some parts of this province, the Romanists are 
numerous ; but still they bear a small proportion to 
the bulk of the inhabitants. Here the word of the 
Lord has had indeed free course, and is glorified. 
Mr. Wesley always visited this part of the kingdom 
with peculiar pleasure. The poorest of the people 
receive the truth with all readiness of mind ; and 
many of them are rich in faith, and heirs of the 
kingdom. 

The circuits were now regularly supplied. The 
same discipline was observed in all the Societies, 
and Mr. Wesley began to hold Conferences with the 
Preachers, as with those in England. By this means 
the work of religion was greatly- forwarded. Love 
to God, and love to man, abounded more and more ; 
and those who before were either deplorably ignorant 
and wicked, or rested in the form of • godliness, now 
" worshiped God in the spirit, rejoiced in Christ 
Jesus, and had no confidence in the flesh." 

Those who have travelled through Ireland, need 
not be informed, how difficult of access many parts 
of that kingdom are, especially in the province of 
Ulster. But the love of God and man forces its way 
through every difficulty. In villages and scattered 

cottages, 



( SOI ) 

cottages, surrounded With mountains or bogs, and out 
of all road, pure religion and undefiled has diffused 
her cheering rays, gladdening the wilderness. It 
may be truly said, 

M Hark ! the wastes have found a voice; 
Lonely deserts now rejoice.** 

Many of the poorest of the people are so well in- 
structed in the Holy Scriptures, that they need not 
be ashamed to give an account of the hope that i* 
in them, before the most pious and learned of the 
nation ! 

A remarkable providence sometimes attended the 
efforts of the Preachers to introduce the Gospel into 
those fastnesses. About the year 176S, John Smith* 
a zealous Preacher, who had been himself reclaimed 
from great wickedness, mispressed inspirit to go* 
and preach at Glenarm, a small place surrounded 
with mountains, on the sea-shore, opposite the North 
of Scotland. Near this town he overtook a youno; 
lady, rid ing behind a servant ; and on her saying it 
was a very wicked place, he asked, " Are there no 
good men there ?" She said, " Yes, there is one 
William Hunter." He rode into the town, and in* 
quired for William Hunter's house. When he came 
to the door, a young woman was sweeping the house. 
He asked her name ; and being answ r ered, Betty 
Hunter/' alighted, and said, u Betty, take my horse- 
to an inn, and tell every one you meet, A gentleman at 
our house has good news to tell you at seven o'clock/* 
At seven the house was well filled. John preached 
to them twice a-day, for nine days. A Society was 
then formed, which continues to this day. When 
he took his leave, he had only three-pence : however^ 

2 1) be * 



( 302 ) 

lie asked the landlady, " What am I to pay for my 
horse ?" w Nothing, Sir," said the woman : "a gen- 
tleman has paid all; and will do so, if you stay a 
month. " 

At other times, they suffered severely in those at- 
tempts. Very shortly after the above event, Mr. 
John M'Burney, another Preacher, was invited to 
preach at a Mr. Perry's, within a few miles of En- 
iiiskillen. He accordingly went thither. In the even- 
ing, while the congregation was singing a hymn, a 
large mob beset the house. Six of these rushed in, 
armed with clubs, and immediately fell upon the 
people. But many of them joining together, thrust 
the rioters out, and shut arid fastened the door. On 
this, they broke every pane of glass in the windows, 
and threw in a large quantity of stones. They then 
broke into the house through a weak part of the walJ, 
and hauling out both men and women, beat them 
without mercy. Soon after, they dragged out Mr. 
M'Burney, whom they instantly knocked down. 
They continued beating him on the head and breast, 
while he lay senseless on the ground. Yet, after a 
while, coming a little to himself, he got up ; but 
not being quite sensible, staggered, and fell again. 
Then one of them set his foot upon his face, swearing, 

he would tread the Holy Ghost out of him." An- 
other -ran his stick into his mouth. As soon as lie 
could speak, he said, " May God forgive you ; I 
do." They then set him on his horse, and one of 
the ruffians got up behind him, and forced him to 
gallop down the rocky mountain to the town. There 
they kept him, till a gentleman took him out of their 
hands, and entertained and lodged him in the most 
hospitable manner. But his bruises, on the head 

and 



( 303 ) 

and breast in particular, would not suffer him to 
bleep. After lingering a few years, he died at Clones, 
in consequence of this treatment. He preached al« 
mobt to the last week of his life, and went to his 
reward, rejoicing in God his Saviour. 

A few months after this good man had been thus 
severely treated, a furious mob way-laid Mr. Wesley, 
within a few miles of the same place. One of his 
liorses wanting a shoe, he went forward to Ennis- 
killen, accompanied by two friends. The mob in 
the mean time attacked the chaise, beat in the pan- 
nels with stones, and almost covered vt with dirt and 
mortar. When he entered the town, a large party 
encountered him : but many soldiers in the street, 
accosting him respectfully, the mob shrunk back, 
and he passed through unlmrL 

The most dangerous illness which lur. Wesley ever 
had, previous to that which removed him to a 
better world, was in this kingdom, in the summer of 
1775. 

It is worthy of note, that during the extremity of 
his illness, while many thousands in the three king- 
doms were praying for his recovery, two of the 
Preachers, cue near the place where he lay, the other 
iu the county of Kent, if i England, while praying 
for him, had those words, spoken originally of Heze- 
kiah. (Isaiah xxxviii. 5,) impressed upon their minds 
with remarkable &rce, u I will add unto his days 
fifteen years*" After this, he lived fifteen years and 
a few months. 

In the year 1783, that blessed man, the late Rev. 
Mr. Fletcher visited Dublin. He was, indeed, one 
of 

({ The heav v n-born race of Priests and Kings." 

2 D 2 His 



( SOI ) 

His preaching was (to use St. Peter's words,) C{ with 
the Holy Ghost, sent down from heaven." His con- 
versation was that of a Seraph. And his whole life 
was such a living picture of the truths he taught, 
that his name is still among that people as ointment 
poured forth. A revival began under his ministry, 
which has lasted to this day. The Preachers who 
succeeded, as well as those who were cotemporary 
with him, were lively, zealous men, and strict in 
discipline. The consequence was, that the Society 
increased, till * it became double what it ever was 
before ; and many experienced the glorious liberty 
of the children of God. Mr. Wesley greatly rejoiced 
over them in his two last visits to Ireland j and often 
declared that he found a rest in that city, which he 
never did before. Indeed, the whole kingdom began 
to pronounce him blessed. Many Clergymen, some 
of whom were eminent in the literary world, invited 
him to their houses and churches, and seemed to 
look upon themselves as honoured by his company. 
The general voice appeared to be, ** He hath done all 
things well!" 

Great cause, indeed, had heto rejoice in the suc- 
cess of his labours. He saw religion prosper, and 
hold on its happy course throughout the land. He 
sat in his circle of friends, who were as his own soul, 
in the last Conference which he held in Dublin, and 
delightfully called to mind the former days. He 
might say, on this occasion also, 

" O the fathomless love, 
That has deign'd to approve 
And prosper the work of my hands ! 

With 



( SOS ) 

With my pastoral crook 
I went over the brook, 
And behold ! I am spread into bands V 9 . 

u I had much satisfaction," says he, " in this Con- 
ference ; in which, conversing 1 with between forty and 
fifty travelling Preachers, 1 found such a body of men, 
as I hardly believed could have been brought together 
in Ireland : men of so sound experience, so deep 
piety,, and so strong understanding, that I am con- 
vinced r they are no way inferior ta the English Con* 
ferenee, except it be in number. " 

A- few days after this, (in July I7S9,) he took a 
solemn farewei of these Ids sons in the Gospel, ex- 
pecting to see them no more, till they should meet hh 
the Paradise of God. 

The number of Itinerant Preachers, in the Method- 
ist Connection., now in Ireland, is about one hundred 
and twenty, besides some hundreds of Local Preach- 
ers,, who follow their employments, during the week, 
and exhort or preach in the towns and villages, once r 
twice, or three times, on the Lord's days. And there 
were upwards of twenty -eight thousand in the Soci- 
eties, in that country, at the last annual Conference, 
held July, 18 LL 

The Preachers, in connection with the late Rev. 
M iv Wesley, have been endeavouring, for fifty years, 
to get access to the native Irish ; but with Hide or no 
success, till lately. Their ignorance of the Irish 
language was an insuperable obstacle in their way. 
But,, since the late rebellion, that hinderance has 
been removed. Several Preachers have been raised 
up, who preach in the Irish language. They all are 
men of unblemished characters, and genuine piefv, 
2 D 3 They" 



( 306 ) 

They travel, two and two, throughout Ireland, preach 
in summer and winter on horseback, in the fairs and 
markets, in all kinds of weather, as well as in places 
of worship, and in private houses ; and are protected 
by the magistracy of the land. Hitherto their labours 
Lave been attended with much apparent success. 
Vast multitudes of the Catholics have attended their 
ministry, in different parts of the country, with ma- 
nifest seriousness and concern. Frequently thousands 
have been bathed in tears, while attending to the 
word preached : and many hundreds have already 
shewn by their conduct, that they are truly reformed 
in heart and life. The Missionaries, who labour 
night and day, and with the greatest cheerfulness 
expose themselves to all manner of hardships, are un- 
wearied in their work, and fully determined to pro- 
ceed in it. We may therefore hope that God is now 
visiting that most wretched people, and that many of 
them will not only be brought over from Popery to 
Protestantism ; but, which is of infinitely greater con- 
sequence, from the power of Satan y unto God. For a 
fuller account of these Missions, the reader is referred 
to a small Pamphlet published on the subject by Dr* 
Coke, consisting chiefly of " Copies of Letters from 
the Missionaries," to himself, in which they relate, at 
large, the efforts they have used to spread the Gos- 
pel among that benighted people, the reception they 
lhave met with in different places, and the very ma- 
nifest success that has attended their labours. 

It is justly observed, by the Doctor, that this 
Mission to the native Irish is of great importance, 
even in a political point of view, and that to the 
•\vhole Empire. If it continue to be successful, as it 
promises, it will effectually eradicate the seeds of 

rebellion 



( 307 ) 

rebellion and confusion, and will do more to establish 
subordination to lawful authority, tranquillity, and 
peace, than the wisest laws and regulations can ef- 
fect, while ignorance and vice possess the hearts and 
lives of the inhabitants. The salvation of men's souls, 
however, is principally to be considered ; and who, 
that believes the truth of Christianity, but must re- 
joice at such a prospect of helping forward the design 
on which the Son of God came into the world, by 
seeking and saving so many that to all appearance 
were lost. 



SECTION XIV. 

OF THE SUCCESS OF MR. WESLEY AND HIS HELPERS 
IX SCOTLAND, THE ISLE OF MAN, AND TH£ 
ISLANDS IN THE ENGLISH CHANNEL. 

THE favourable light in which Mr. Wesley was 
viewed by some of the Ministers in Scotland, has al- 
ready been noticed. In the spring of the year 175 J, 
being invited by Colonel Galatin, then in quarters at 
Musselborough, near Edinburgh, he formed the de- 
sign of visiting Scotland. Mr. Wesley having men- 
tioned this to Mr.Whitefield, he replied, " You 
have no business there : for your principles are so 
well known, that if you spoke like an angel, none 
would hear you. And if they did, you would have 
nothing to do, but to dispute with one and another 
from morning to night." He answered, u If God 
send me, people will hear. And I will give them 
no provocation to dispute : for I will studiously avoid 

controverted 



( SOS ) 

controverted points, and keep to the fundamental 
tmlhs of Christianity, And if any still beo-in to 
dispute, they may ; but I will not dispute with 
them/' 

He went. Hundreds and thousands flocked to hear: 
and he was enabled to keep his word. He avoided 
whatever might engender strife, and insisted upon 
the grand points, the religion of the heart, and sal- 
vation by faith, at all times, and in all places. And 
by this means, he cut off all occasion of dispute. 

At Musselborough, especially, he was kindly re- 
ceived. Whereas, in the kirk, (as Mrs. Galatin in- 
formed him,) there used to be laughing and talking, 
and all the marks of the grossest inattention : it was 
far otherwise in the school-room, where he preached. 
The people remained as statues from the beginning of 
the sermon to the end. He used great plainness of 
speech toward them ; and they all received it in love : 
so that the prejudice which Had been growing for 
several years, was torn up by the roots in one hour. 
After preaching, one of the bailiffs of the town, with 
one of the elders of the kirk, came to him, and begged 
lie would stay with them a while, if it were but two 
or three days, and they would fit up a far larger 
place than the school, and prepare seats for the con* 
gregation. But his time was fixed All, therefore, 
he could now do, was to give them a promise that 
Mr. Hopper should come back the next week, and 
spend a few days with them. Mr. Hopper did ac- 
cordingly return, at the time appointed, and preached 
morning and evening to large congregations, who 
heard with the greatest attention. 

In April, 1753, Mr. Wesley again visited Scotland* 
He now entered it on the side of Dumfries* 

When 



( S09 ) 

When he arrived at Glasgow, that excellent man, 
Dr. Gillies, received him in a truly Christian spirit; 
and invited him to preach in his church. Upon this 
Mr. Wesley remarks, u Surely with God nothing is 
impossible ! Who would have believed, five and 
twenty years ago, either that the minister would have 
desired it, or that I should have consented to preach 
in a Scotch Kirk V J He preached also at die prison : 
and then returned by Edinburgh and Tranent to 
England. Not long after, Mr. Wardrobe, Minister 
of Bathgate in Scotland, the twin-soul of Dr. Gillies, 
preached at Mr. Wesley's Chapel in Newcastle, to 
the no small amazement and displeasure of some of 
his zealous countrymen. 

The Lord was pleased, in Scotland also, to choose 
the foolish things of the world to carry on his work. 
Not only such men as Dr. Gillies, Mr. Wardrobe, 
and Mr. Wesley, but sometimes soldiers in quarters, 
or tradesmen who went thither to get employment, 
were the instruments of turning many to God, who 
had before sought death in the error of their ways. 

The first Societies were those of Musselborough 
and Dunbar : many of whom, at his next visit, could 
rejoice in God their Saviour. During this tour, he 
preached in the open air in every place, and remark?, 
that he was agreeably surprised at the simplicity and 
teachableness of man}'- w r ho attended his ministry. 
Steadiness, indeed, he looked for in the people of 
North Britain: and he rejoiced to find also those 
other pleasing qualities in many. 

He visited Scotland again in 1761, and found the 
labours of the Preachers were not in vain. Mr. 
Hopper met him at Edinburgh, where the preaching 
was now well attended. From thence he went to 

Dundee 



( 310 ) 

Dundee and Aberdeen, At the latier place he was 
treated with much respect by the Principal, and othei 
eminent persons of the University. He preached first 
in ike College Close, and then in the Hull, which 
was crowded even at five in the morning. In every 
place some desired to unite with him, (according to 
the rule,) to meet together weekly, to " provoke eacli 
other to love and to good works.*' 

The work of God now prospered much. Many 
were brought to the knowledge and love of God by 
the preaching of Mr. Roberts and Mr. Hanby, at 
Edinburgh, Dundee, and Aberdeen. 

And soon after, Mr. Taylor visited Glasgow, and 
for several weeks together preached in the open air» 
As the winter came on, his difficulties were great. 
But being determined fully to deliver his soul, he 
sold his horse, and, while he thus supported himself, 
lie continued daily to testify, " Repentance towards 
God, and faith in our Lord Jesus Christ." At length 
lie saw fruit of his labour. Some turned to God, and 
acknowledged his messenger. A place was then pro* 
vided for him to preach in, and the little Society was 
soon increased to seventy persons. 

The Preachers now penetrated into the Highlands-: 
and at his next visit Mr. Wesley preached at Inver- 
ness. All in this place seemed to hear him gladly, 
and a Society was afterwards formed, which continues 
to this day. On his return to Edinburgh, finding it 
was the time of celebrating the Lord's supper, belaid 
aside his last portion of bigotry, and partook of this 
holy ordinance at the West-Kirkl 

In 1769, and the following years, the Preachers 
laboured much among the Highlanders. Mr. M'Nabb 
began* and was followed by Mr. Duncan Wright 

And 



( 311 ) 

And their labours were attended with success. In the 
years 1770, and 1771, many were converted to God. 
After having made a considerable proficiency in the 
Erse language, Mr. Wright usually preached to them 
three times a-day in different places, besides once in 
the street. " Though by this means," says he, " I 
had many an aching head and pained breast, yet it 
was delightful to see hundreds of them attending, 
with streaming eyes, and attention still as night : or 
to hear them, in their simple way, singing the praises 
of God in their own tongue. If ever God said to my 
heart, i Go, and I will be with thee,' it was then. 
I extol the name of my adorable Master, that my 
labours w r ere not in vain. How gladly would I have 
spent -my life with these dear souls! But my health 
would not permit it." At Mr. Wesley's next visit, 
the Magistrates of Perth and Arbroath presented him 
with the freedom of their respective cities. 

In the following years, the few Ministers who 
treated him with respect, and rejoiced in his labours, 
being taken to a better world, he felt the different 
spirit of those who succeeded. "While some, even of 
the nobility, and many of the gentry, of that king- 
dom, honourably received him, he thus remarks con- 
cerning Inverness; u I find a new face of things here. 
Good Mr. Mackenzie has been for some years removed 
to Abraham's bosom. Mr. Frazer, his colleague, a 
pious man, of the old stamp, is likewise gone to rest. 
The three present Ministers are of another kind ; so 
that I have no more place in the Kirk." Others 
were not content with this, but spoke all manner of 
evil concerning him, faithfully retailing all the slan- 
der which the Antinomians of England spoke or 
published of him from time to time. Some refused 
6 to 



( 312 ) 

to administer the Lord's supper to the members of 
his Societies, or even to baptize their children. They 
even made Mr. Wesley's liberality of sentiment, his 
desire to promote religion without forming a distinct 
church, an argument against him ; insisting that the 
Methodists, so called, were not, and could not be, a 
church of Christ, because they had not the sacraments 
among them : and this latter argument, especially, 
had no small influence in diminishing his Societies, 
and obstructing the progress of the work. 

The great and pious Mr. Baxter observes, that 
xmtions change their religious sentiments, as they do 
their common customs and manners ; and wonders 
that this should be found even among the Ministers 
of God. Whatever worldly Ministers do, they are 
steadfast and unmoveable. They speak as the oracles 
©f God, and turn not aside therefrom to the right 
hand or to the left. Scotland, it is certain, like Ge- 
neva, has, since the Reformation, ran from high 
Calvinism, to almost as high Arianism or Sociuianism : 
the exceptions, especially in the cities, are but few. 
And who can stem the torrent ? Only those who 
know experimentally the Truth as it is in Jesus. 
A few of these, Mr. Wesley has been, under God, 
the happy instrument of introducing into that king- 
dom : and many hear their word, and find it to be 

the power of God unto salvation." These, we 
trust, will not be as reeds shaken with the wind. As 
they imitate the angels of God in worshipping Christ, 
as " God over all, blessed for ever so they declare 
that " if any man have not the Spirit of Christ, he is 
none of his." Here then, we may hope, will the 
proud waves of worldly religion be stayed: until 
God calls that once highly-favoured nation to return 

unto 



C 313 ) 

unto hlrn, to e< worship God in the Spirit, rejoice in 
Christ Jesus, and have no confidence in the flesh." 

The Isle of Man is supposed to derive its name 
from the Saxon word Mang, which signifies among; 
because, lying in St. George's Channel, it is almost 
at an equal distance from the kingdoms of England, 
Scotland, and Ireland. It is about thirty miles in 
length, and twelve in breadth. 

In 1774, a Mr. Lowry removed from this Isle to 
Liverpool. He then lived according to the course 
df this world. But happening to hear some of the 
Preachers in connection with Mr. Wesley, he was 
awakened ; and turning to God, he soon found re- 
demption through Christ, the forgiveness of his sins. 
Immediately he began to mourn over his native Isle, 
which lie now saw lying in darkness : and under this 
concern of mind, applied to Mr. John Crook, a zea- 
lous man, at that time a Local Preacher, who readily 
undertook to visit the Island. 

Mr. Crook went thither in the month of March, 
1775. On Sunday morning the 11th, he preached 
his first sermon, in the Court-house, at Douglas. 
The congregation was small ; 'but in the evening he 
was obliged to preach abroad, on account of the mul- 
titude that came together. 

On Wednesday he went to Castletown, where he 
found the same gracious Providence directing his 
way. A Mr. Brooks from Bristol, who had heard 
him on the Sunday, procured a place for him, which 
was formerly used as a Ball-room ; and gave notice 
to all the people, so that he had a large and attentive 
congregation. The next evening such a multitude 
came together, that lie was obliged to preach in the 
open air by candle-light. A servant belonging t<y 

2E -the 



( 314 ) 

the Governor was then convinced of the truth, and 
from that time behaved in the most friendly man* 
ner. The next Lord's-day, the Lieutenant-Governor, 
and the Minister of Castletown, were among his 
hearers. 

In the week following he visited Peeltown, where 
lie abode three weeks, preaching to large congrega- 
tions. At this place he was greatly encouraged. His 
hearers were chiefly the poor, and most of them 
fishermen. They received the word with all readi- 
ness of mind, and when he departed, they followed 
him with tears and blessings. 

He then returned to Liverpool, his business not 
permitting his longer absence. On his second visit, 
he found many were still willing to hear : but there 
were also many opposers. Most of the rich, who 
heard at the beginning, now withdrew themselves 
from so plain a Preacher. The reports, usual on 
such occasions, were now propagated concerning 
him, that he preached new doctrines, and was an 
enemy to works. To shew the falsehood of the first 
report, he read the Homilies of the Church of Eng- 
land in every place. This was attended with much 
good. But the rabble, being no longer awed by the 
presence of the richer inhabitants, frequently dis- 
turbed and interrupted him in the rudest manner. 
A paper also was put up at the Quay, warning the 
people against " the hypocritical field-preacher, who 
had lately crept in among them to subvert the church 
of Christ to which were added, some curious 
anecdotes. 

A wicked man was encouraged by these circum* 
stances, to assault him at Douglas, and in other 
respects to use him in a very improper manner : but 

riding 



( 315 ) 

riding home drunk through the town of Bella Salla, 
this unhappy man was thrown from his horse, and 
killed on the spot. 

At Peel, an old warehouse was procured for him to 
preach in ; but in the midst of the sermon, the beam 
which supported the loft gave way, and the floor 
gunk several feet. Mr. Crook cried out, he knew 
not why, " Fear not. God will help us. You shall 
not be hurt. " And so it was. The beam rested on 
a- hogshead which was on the ground-floor, and sunk 
no farther. 

A few in Castletown, and a much greater number 
in Peel, now agreed to unite together, and form a 
Society, having had the Rules explained to them. 
Mr. Crook saw fruit of his labour, and took charge of 
those with joy, watching over them, and exhorting 
them to " adorn the Gospel of God their Saviour in 
all things." 

The Island was soon after joined to the White- 
haven circuit, and visited regularly by the Preachers, 
and the Lord also now gave them additional help* 
First one, and then several persons, were raised up 
among themselves, who, with the approbation of the 
Superintendant, exhorted and preached both in the 
Manks language and in English, to the edifica- 
tion and comfort of their hearers. The Rev. Ed- 
ward Smyth, who at that time resided in the North 
of Ireland, paid them a visit about this time, and his 
labours were profitable to many. Before he left the 
island, Mr. Wesley arrived, May SO, 1777 ; and was 
received with great respect by all the people. Mr. 
Wood, the Governor, who had been very friendly, 
was a little before taken to a better world. Mrs. 
Wood invited Mr.Wesley to her house, and seemed 

2E2 to 



( 31& ) 

to think herself honoured by his company. Some 
of the Clergy also politely visited him: but they 
could not invite him to their pulpits, as the Bishop 
had forbidden it. He preached throughoutthe island, 
in the houses, the church-yards, and the market- 
places, and was heard with great attention by im- 
mense multitudes 

At his next visit he observes, " Having- now visited 
the Island round, East, South, North, and West, ! 
, was thoroughly convinced that we have no such cir- 
cuit as this, either in England, Scotland, or Ireland. 
The natives are a plain, artless, simple people; un- 
polished, that is, unpolluted: few of them are rick 
or genteel ; the far greater part moderately poor* 
And most of the strangers that settle among them, are 
men that have seen affliction. The Local Preachers, 
twenty-two in number, are men of faith and love^ 
knit together in one mind, and one judgment. They 
speak either Manks or English, and follow a regular 
plan, which the Superintendant gives them monthly- 
" The Isle is supposed to have thirty thousand 
inhabitants. Allowing half of them to be adults, and 
our Societies to contain one or two and twenty hun- 
dred members, what a fair proportion is this! What 
lias been seen like this, in any part either of Great 
Britain, or Ireland ?" 

I must now mention a work, .small at present, but 
likely to be of the greatest magnitude in its conse» 
quences. In the countries we have hitherto consi- 
dered, (the Isle of Man excepted,) the English lan- 
guage has been universally spoken. But Divine 
Providence led Mr. Wesley, with the Preachers in 
connection with him, into an unexpected line of 
usefulness. 

The 



( 317 ) 

The Islands of Jersey, Guernsey, and Alderney, 
are situated in St. Michael's Bay, near the Coast of 
Normandy. They are the only remains of the Nor- 
man dominions, annexed to Great Britain by William 
the Conqueror, The inhabitants in general, (those 
of the two principal towns excepted,) speak only 
French. 

Jersey was known tolhe ancient Romans under the 
name of Caesarea. It is twelve miles in length, and 
contains about twenty thousand inhabitants. Guern- 
sey is seven or eight miles long, and contains about 
fifteen thousand people. These two islands are ex- 
ceedingly fertile and healthy. Alderney is about 
eight miles in circumference, and has about three or 
four thousand inhabitants. 

In a regiment of soldiers, which was sent over to 
Jersey in the late war, there were a few serious Chris- 
tians, who had heard the gospel in one of the sea- 
port towns of England. These men finding no help 
for their souls in the Island, wrote to Mr. Wesley, 
entreating him to send them a Preacher. Mr. Brack- 
enbury, a gentleman of fortune in Lincolnshire, who 
had joined the Society, and soon afterwards preached 
in connection with Mr. Wesley, was present when the 
letter was received, and offered his service, as he had 
some acquaintance with the French language. Mr. 
Wesley readily accepted the offer. Mr. Bracken- 
bury set off for Jersey, rented a house in the town 
of St. Helier, preached the gospel through the Island, 
and was the means of turning many from their sins 
to God. At first his religious assemblies were greatly 
disturbed, particularly in the parish of St. Mary, by 
a miserable set of ungodly men ; who ; on aa appeal 
2E3 to 



( 318 ) 

to the civil Magistrate, • were fined, and obliged to 
give security for their good behaviour. 

In the year 1786, Mr. Wesley sent another Preacher, 
Mr. Adam Clarke, to the Island of Jersey. Mr. Clarke 
preached several times in the town of St. Aubin, sur- 
rounded by a very violent mob, from whom he re- 
ceived much abuse ; and was often in danger of losing 
Lis life. The rioters tore the house, in which he 
preached, almost to pieces. At another time, one of 
the Magistrates headed a large mob, and pulled down 
• Mr. Clarke from the pulpit with his own hands. The 
drummer of the St. Aubin Militia was then called, 
who had the honour of beating the Minister of God, 
and afterwards of drumming him through, and out of 
the town. Mr. Clarke, however, was not to be in- 
timidated by the usage he met with, but continued 
his visits and labours, till he at last outweathered the 
storm. Regular preaching was then established in 
the town, and even the mob themselves reverenced 
the Preacher. 

From this time, religion flourished more and more 
in the Island of Jersey. Many Preachers were raised 
among the natives, and Societies formed all over the 
Island. 

In the course of these events, a shop-keeper of the 
Island of Guernsey, whose name was Arrive, visited 
Jersey, and under the preaching of Mr. Brackenbtiry 
was brought to repentance. He then invited Mr. 
Brackenbury to visit Guernsey. He went, and was 
universally well received. Many of the gentry 
opened their houses to him, and permitted him to 
preach in their parlours. Dr. Coke, who about this 
time visited these Islands; followed Mr, Brackenbury 

in 



( SI9 ) 

in Guernsey, and formed the first Society in that 
Island. Afterwards, Mr. Clarke, frith pinch pain 
and difficulty, accompanied by many remarkable 
providences, erected a very commodious Chapel in 
the town of St. Peter, in which a large congregation 
regularly attended. 

Mr. De Queteville, a native of Jersey, was also 
very useful in the Island of Guernsey, particularly 
in the country parts, where the French language alone 
is spoken. But he endured great persecutions. The 
most horrid things were laid to his charge. A pro- 
secution was carried on against him in the supreme 
Court, with the design of procuring a sentence of 
banishment. But the very witnesses who were em- 
ployed to swear the falsest things against him, and 
most probably intended it when they first appeared 
before the Court, were yet strangely constrained to 
give the most pointed evidence in his favour : 
which entirely counteracted all the designs of his 
enemies. 

In the beginning of the year 1787, Mr. Clarke 
visited the Isle of Aiderney. When he arrived, he 
knew not where to go : he had no acquaintance in 
the Island, nor had any person invited him thither. 
For some time he was perplexed in reasoning on his 
situation, till that word of the God of Missionaries 
powerfully impressed his mind ; a Into whatsoever 
house ye enter, first say, Peace be to this house, — 
and in the same house remain, eating and drinking 
such things as they give," Luke x. 5 — 7. 

On this, he took courage, and proceeded to the 
town, which is about a mile distant from the h arbour. 
After having walked some way into it, he took par- 
ticular notice of a very poor cottage ; into which he 

found 



( 320 ) 

found a strong inclination to enter. He did so, wiffi 
a " Peace be to this house !" and found in it an old 
man and woman, who, understanding his business, 
bade him " welcome to the best food they had, to a 
little chamber where he might sleep, and (what was* 
still more acceptable,) to their house to preach in. 9J 
He now saw clearly the hand of Providence in his fa~ 
vour, and was much encouraged. 

Being unwilling- to lose any time, he told them he 
would preach that evening, if they could convene a 
congregation. The strange news spread rapidly 
through the town; and long before the appointed* 
hour, a multitude of people flocked together, to 
whom he spoke of the kingdom of God, nearly as 
long as the little strength he had, after the fatigues 
of his voyage, remained. When he had concluded, , 
it was with ■ much ■ difficulty* he could persuade them 
to depart, after promising to preach to them again 
the next evening* He then retired to his little apart- 
ment, where he had not rested twenty minutes, when 
the good woman of the house came and entreated 
him to preach again, as several of the gentry, (among 
whom was one of the Justices,) were come to hear 
what he had to say. 

He went down immediately, and found the house 
once more full... Deep attention sat on every face^ 
while he shewed the great need they stood in of a 
Saviour, and exhorted them to turn immediately 
from all their iniquities to the living God, H& con- 
tinued in this good work about an hour, and con~ 
eluded with informing them what his design was ia 
visiting their island^ and the motives that induced 
him thereto* 

Having 



( m ) 

Having- ended, the Justice stepped forward, ex- 
changed a few very civil words with him, and desired 
to see the book out of which he had been speaking. 
He handed his Bible to him. The Justice looked at 
it with attention, and returned it with apparent satis- 
faction. The congregation then departed i and the 
concern evident on many of their countenances, fully 
proved, that God had added his testimony to that of 
his servant. 

The next evening he preached again to a large, 
attentive company. But a singular circumstance 
happened the following day. While he was at 
dinner, a constable came from a person in authority, 
to solicit his immediate appearance at a place called 
the Bray, (where several reputable families dwell, 
and where the Governor's stores are kept,) to preach 
to a company of gentlemen and ladies, who wcra 
waiting, and at whose desire one of the large store- 
rooms was prepared for the purpose. He imme- 
diately went, and in a quarter of an hour after his 
arrival, a large company was assembled. The gentry 
were not so partial to themselves, as to exclude the 
sailors, smugglers, or labourers. All heard with deep 
attention, except an English gentleman, so called, 
who perhaps meant to shew the Islanders that h* 
despised sacred things. 

The next Lord's day, in the evening, he preached 
again in the same place, to a much larger congrega- 
tion, composed of the principal gentry of the Island* 
The day following, being the time appointed for his 
return, many were unwilling lie should leave them, 
spying, " We have much need of such preaching, 
and such a Preacher : we wish you would abide in 
the Island, and go back no more/' However, the 

vessel 



f sm ) 

wssel beings aground, he was detained till the next 
morning, to the great joy of his new friends, when*, 
after a tender parting, he left the Island. 

After this, the native Preachers, raised up in Jersey 
and Guernsey, visited this little Island : and,. by their 
means, a Chapel has been erected, a large Society 
formed , and many souls brought to an acquaintance 
with God. 

August 6, 1787, Mr. Wesley, being now eighty- 
four years of age, with Dr. Coke and Mr. Bradford, 
set off from the Manchester Conference, to visit the 
Islands in the English Channel. Being; prevented 
by contrary winds from reaching the Isle of Guern- 
sey, they sailed for Alderney,. where they arrived on 
the 14th. 

At eight (he next morning, Mr. Wesley preached 
on the Beach, near the place where he lodged ; and^ 
before his hymn was ended, had a tolerable congre- 
gation. Soon after he had concluded, the Governor 
of the Island waited upon him with very great 
courtesey. After which, he with his company, sailed 
for Guernsey. 

On his arrival, he went into the country, to the 
house of Mr* De Jersey, a gentleman of fortune, 
where he preached at five the following morning, in 
a large room, to a very serious congregation \ and 
in the evening to a crowded audience, in the Preach- 
ing-house, in the town of St. Peter. On the 18th,. 
be and Dr. Coke dined with the Governor, who 
studied to shew him every mark of civility. On 
the 20th, he set sail for the Isle of Jersey i Mr. 
JBraekenbury received him on his arrival^ and in his 
house he frequently preached to exceedingly serious 
congregations* " E yen the gentry" observes Mr« 

Wesley*. 



( 323 ) 

Wesley, speaking of his visit to this Island, 46 heard 
with deep attention. What little things does God 
use to advance his own glory ! Probably," continues 
he, " many of these flock together, because I have 
lived so many years ! And perhaps even this may 
be the means of their living for ever !" In the 
country he preached in English, Mr. Brackenbury 
interpreting sentence by sentence: and even in this 
inconvenient way of speaking, God owned his word. 
Being detained a considerable time by contrary 
winds, the Assembly-room was offered him, in which 
he preached to very large congregations, and to the 
profit of many. 

Hardly a gentleman or lady in the town of St. 
Peter, omitted a single opportunity of attending his 
ministry. So universal and steady an attendance of 
the rich and the gay he never before experienced. 
During this visit, he was favoured with singular 
powers of elocution ; and delivered a series of dis- 
courses, peculiarly suited to his hearers. On the 6th 5 
a ship sailed for Mount Bay, in Cornwall ; and, the 
wind not permitting him to sail for Southampton, 
he took his passage in it, and on the next day landed 
at Penzance. 

There is now a surplus of native Preachers in the 
Islands in the English Channel, two of whom had 
visited France before the war, and formed some small 
Societies near Caen, in Normandy. Whether any 
fruit will arise ? time will shew* 



SECTION 



SECTION X?. 

OT THE ORIGIN AND PROGRESS OF THE METHODISTS 
IN AMERICA, AND THE WEST INDIA ISLANDS; 

IN 1729, the Lord raised up that eminent man, 
Dr. Jonathan Edwards, in New England. In his 
time, religion flourished in thai Province. A very 
brief account of this revival I shall give in his own 
words. 

" In the town of Northampton, in New England, 
after a more than ordinary licentiousness in the peo- 
ple, a concern for religion began to revive in 1729, 
but more observediy in I7S3; when there was a 
general reformation of outward disorders, which has 
continued ever since. 

" About this time I began to preach concerning 
Justification by Faith alone. This was attended with 
a very remarkable blessing. Then it was, that the 
Spirit of God began wonderfully to w r ork among us. 
A great and earnest concern about the things of God 
ran through all parts of the town. All talk but of 
eternal things was laid aside. The conversation in 
all companies, (unless so far as was necessary for the 
carrying on of worldly business,) was wholly upon 
religion. Hence there soon appeared a glorious al- 
teration, so that in 1735, the town seemed to be full 
of the presence of God. There were remarkable 
tokens of God's presence almost in every house s 
parents rejoicing over their children as new-born, 
husbands over their wives, and wives over their 
husbands." 

He proceeds to describe the amazing spread of 
that work in New England \ and then adds % " This 
7 shower 



( 385 ) 

shower of divine blessings has been yet more exten- 
sive. There was no small degree of it in some parts 
of the Jerseys, God lias also seemed to go out of 
pie usual way in the quickness of his work. It is 
wonderful that persons should be so suddenly, and 
yet so greatly changed. Many have been taken from 
a loose and careless way of living, and seized with 
strong convictions of their guilt and misery ; and in 
a very little time old things have passed away, and 
all tilings have become new with them." 

There were many also in New England, and among 
the Indians, truly converted to God, by those emi- 
nent and laborious Ministers, Mr. EHiotf 3 and Mr, 
Brainerd. 

In 1739, Mr. George Whitefield made his second 
visit to America ; and the Spirit of the Most High 
did indeed rest upon that great man. He revived 
that pure religion, which was so remarkable in the 
time of Dr. Edwards, but after his death, had de- 
cayed. Great was his zeal, and great his success. 
f God spoke the word, and great was the company 
of the Preachers." The zealous Ministers, raised by 
his labours, who were distinguished by the denomi- 
nation of Nets) Lights, became the most numerous 
body in New England : and, strange as it may ap- 
pear, the old, wise, literary body of Presbyterians, in 
a synod held among themselves, formally thrust out 
or excommunicated the majorili/ ; declaring, they 
would have no ministerial union with such an il- 
literate body of men. But the real Ministers of God 
were not to be silenced by such means. However, 
this revival also was but of short duration. Formality 
on the one hand, and Antinomianism on the oilier, 
again recovered their ascendency. 

2 F ; During 



( 326 ) 

During (he space of about thirty years, viz. from 
1760 to 1790, several persons, members of Mr. Wes- 
ley's Society, emigrated from England and Ireland, 
ana settled in various parts of America. About the 
year 1768, Philip Embury, a Local Preacher from 
Ireland, began to preach in the city of New-York, 
and formed a Society of his own countrymen and the 
citizens. About the same time, Robert Strawbridgc, 
another Local Preacher from Ireland, settled in 
Frederic- county in Maryland, and preaching there, 
formed some Societies. About this period also, Mr, 
Webb, a Lieutenant in the Army, preached at New- 
York and Philadelphia, with great success ; and, 
with the assistance of his friends, erected a Chapel in 
New- York, which was the first Chapel in Mr. Wes- 
ley's connection, in America. Induced by the suc- 
cess he met with, and by an earnest desire of saving 
souls, he wrote a letter to Mr. Wesley, earnestly im- 
portuning him to send Missionaries to that Continent* 
Accordingly, Mr. Wesley nominated Mr. Richard 
Boardman, and Mr. Joseph Pilmoor, as Missionaries 
for America, who landed at Philadelphia, in 1769, 
and were the first Itinerant Preachers, in connection 
with Mr. Wesley, on that Continent. A few days 
after their landing, Mr. Pilmoor wrote a letter to 
Mr. Wesley, of which the following is an extract: 

" Philadelphia, Oct. 31, 1769. 

u Reverend Sir, 
" By the blessing of God, we are safe arrived here, 
after a tedious passage of nine weeks. 

" We were not a little surprised to find Captain 
Webb in town, and a Society of about a hundred 
members, who desire to be in close connection with 

vou. 



( 327 ) 

you. This is the Lord's doing, and it is marvellous 
in our eyes. 

u I have preached several times, and the people flock 
to hear in multitudes. Sunday evening, 1 went out 
upon the Common. I had the stage, appointed for 
the horse-race, for my pulpit; and I think between 
four and five thousand hearers, who heard with at- 
tention still as night. Blessed be God for field- 
preaching ! When I began to talk of preaching at 
five o'clock in the morning, the people thought it 
would not answer in America : however, I resolved 
to try, and had a very good congregation. 

" Here seems to be a great and effectual door open- 
ing in this country, and I hope many souls will be 
gathered in. The people in general like to hear 
the word, and seem to have some idea of salvation 
by grace." 

Mr. Boardman observes, in a letter to Mr. Wes- 
ley, from New-York, dated April 24, 1770, « Our 
house contains about seventeen hundred hearers. 
About a third part of those, who attend the preach- 
ing, get in ; the rest are glad to hear without. There 
appears such a willingness in the Americans to hear 
the word, as I never saw before. They have no 
preaching in some parts of the back Settlements. I 
doubt not but an effectual door will be opened 
among them. O may the Most High now give his 
Son the Heathen for his inheritance! The number 
of Blacks, that attend the preaching, affects me 
much." 

Mr. Pilmoor visited Maryland, Virginia, and North 
Carolina, and preached in those States with consider- 
able success. 

2 F 2 About 



( 328 ) 

About the latter end of the year 1771, Mr, Wesley, 
sent over Mr. Francis Asbury and Mr. Richard Wright 
to the assistance of the former Missionaries. Mr. As- 
bury was then, as he has been ever since, indefati- 
gable in his labours. He stayed not long in the cities. 
Most of Is Is time he spent in the villages and planta- 
tions, forming Societies in many places. He fre- 
quently complains in his Journal, which was pub- 
lished in America, that His brethren were too fond of 
the cities ; and justly observes, that no extensive 
"work could be carried on in America, unless the 
Preachers devoted more of their time to the planta- 
tions ; the cities and towns being very few, and a 
great majority of the inhabitants being settled in the 
interior parts of the country. 

In 1773, Mr. Wesley sent over Mr. Thomas Ran* 
kin, and Mr. George Shad ford. They laboured for 
near five years on that Continent, travelling through 
ail the States between New- York and North Ca- 
rolina inclusive, forming Societies and preaching the 
Gospel with great success. 

" At our first little Conference in Philadelphia, 
July, 1773," observes Mr. Rankin in his own printed 
account, u we had about a thousand in the different 
Societies, and six or seven Preachers : and in May, 
1777, we had forty Preachers in the different Circuits, 
and about seven thousand members in the Societies ; 
besides many hundreds of Negroes, who were con- 
vinced of sin, and many of them happy in the love 
of God. Had it not been for the Civil War, I have 
reason to believe the work of God w ould have flou- 
rished in a more abundant manner, as both rich and 
poor gladly embraced the truths of the Gospel, and 
received the Preachers with open arms." 

I shall 



{ S L 29 ) 

I shall give a short account of one of (he revivals 
in Virginia, at this period, which may, in some de- 
gree, be considered as a specimen of them all. 

In 1770 and 1771, there was a considerable out- 
pouring of the Spirit of God at a place called White- 
Oak. In the year 1772, the revival was more con- 
siderable, and extended itself, in some places, for fifty 
or sixty miles round. It increased still more in the 
following year. In the spring of 1774, it was more 
remarkable than ever. Tears fell plentifully from the 
eyes of the hearers, and many were much affected 
under the word. In the latter end of the year 1775, 
there was as great a revival of religion, as perhaps 
was ever known in country places, in so short a time : 
but it became still more considerable in January, 
1776. Mr. Shadford then preached in Virginia : 
and while the ears of the people were opened by no- 
velty, God sent his word home to their hearts. Many 
sinners were powerfully convinced, and, Mercy ! 
mercy i was their cry. Conversions were frequent ; 
and the people of God were inspired with new life 
and vigour, by the happiness of others ; and entreated 
God, with strong cries and tears, so to " circumcise 
their hearts," that they might " love him with all 
their hearts, " and serve him with all their strength. 

Numbers of old and grey-headed, and of middle- 
aged persons, of youth, yea, of little children, were 
the subjects of this work. There were instances of 
the latter, of eight or nine years old. Some of the 
children were exceeding happy in the love of God; 
and spoke of the whole process ol the work of God, 
of their convictions, the time when, and the manner 
Low they obtained deliverance, with such clearness 
SF3 a» 



( 330 ) 

&s might convince an Atheist, that this was indeed 
the work of God. 

This outpouring of the Spirit so extended itself, 
that it soon took in a circumference of between four 
and five hundred miles, including fourteen counties 
in Virginia, and two in North Carolina. 

At one meeting, held in Boisseau's Chapel, the 
windows of heaven were opened as it were, and the 
rain of a Divine Influence was abundantly poured 
down. At the Love-feast then held, it seemed as 
if the whole house was filled with the presence of 
God. A flame kindled, and ran from heart to heart. 
Many were deeply convinced of sin ; many mourn- 
ers were filled with consolation; and many believers 
were so overwhelmed with love, that they could not 
doubt but God had enabled them to love him with 
all their hearts. 

The multitudes that attended on these occasions, 
returned home all alive to God, and spread the flame 
through -their respective neighbourhoods, which ran 
from family to family. So that, within four weeks, 
several found the peace of God. And scarce any 
conversation was to be heard, but concerning the 
things of God. The. unhappy disputes between 
England and her Colonies, had, till this time, en- 
grossed the conversation of all the people, but seemed 
now in most companies to be forgotten, while things 
of far greater importance lay so near their hearts. 
In many large , companies one careless person could 
not be seen : and the far greater part seemed happy 
in a clear sense of the love of God. 

It may be necessary to observe here, that we do not 
judge of conversions chiefly by those high -raised 

affectionsj 



( S3; ) 

affections, which God gives from time fo <innr\ ac- 
cording to the counsel of his own will, perhaps, 
among other reason*, to alarm a drowsy world : and 
instances- of which we find in the holy Scriptures, 
as well as in accounts transmitted down to us in all 
ages, and in all nations of Christendom, since the 
establishment of Christianity ; but by the consequent 
fruits, by a holy life and conversation, by every 
heavenly temper, breathing forth through all the 
relative duties of life, and in all the words and actions 
of the man. 

At this time, a great work of divine grace was 
certainly wrought : and it was evident beyond all 
contradiction, that many open and profligate sinners, 
of all sorts, were effectually and lastingly changed 
into pious, uniform christian-. 

When the Civil War became general in that 
country, Mr. Rankin, with other Preachers, from 
England, who had spoken publickly in behalf of the 
British Cause, were obliged to flee for their lives. 
And of all the European Missionaries, Mr. Francis 
Asbury alone was determined to bear the heat and 
burden of that day. Though he had preserved a 
perfect neutrality, and had spoke nothing in public 
or private on the merits of the war, yet he was 
obliged, from the suspicions already raised against 
the Societies, to conceal himself for two years in the 
county of Kent in Delaware, at the house of a Mr. 
White, a Justice of the Peace, and a member of the 
Society. In the house of this gentleman, he held 
two Conferences with all the Pre.achers. he could 
collect in the midst of the troubles. But a gentleman 
of Delaware, who became a very celebrated charac- 
ter, by his publications, entitled, \\ The Farmer's 

Letters/ 3 



( 332 ) 

Letters," John Dickenson. Esq. predecessor to Dr. 
Franklin in the government of Pennsylvania, with 
great candour gave him a strong letter of recom- 
mendation ; by virtue of which, lie ventured and 
continued to travel through the States without any 
molestation. 

Many of the Preachers, that were dubious concern- 
ing the merit of the war, and therefore scrupled to take 
the oaths of allegiance to the States in which they 
respectively laboured, were fined or imprisoned. But 
in every instance, those who were confined soon found 
some powerful friend ; yea, often one who had no 
connection with the Society, who used his influence 
with the Governor and Council of the State, and 
obtained their liberty. The assembly of Maryland, 
partly perhaps to deliver the Judges from the trouble 
which was given them, and partly out of a spirit of 
candour, passed an Act, expressly to allow the Me- 
thodist Preachers, so called, to exercise their function 
without taking the oath of allegiance. 

Some time before this, a remarkable occurrence 
happened in a county in Maryland. Mr. Chew, one 
of the Preachers, was brought before Mr. Downs, 
then Sheriff of the county, and afterwards a member 
of the General Assembly of the State. The Sheriff 
demanded, whether he was a Minister of the Gospel. 
On receiving from Mr. Chew an answer in the af- 
firmative, he required him to take the oath of alle- 
giance. Mr. Chew answered him, that he had 
scruples on his mind, and therefore could not consent 
at present. Mr. Downs informed him, that he was 
bound on oath to execute the laws, and must in such 
case commit him to prison. Mr. Chew calmly re- 
plied, that he by no means wished to be the cause 

of 



( 333 ) 

of perjury, and therefore was perfectly resigned to 
suffer the penalty incurred. " You are a strange 
man," cried the Sheriff, " and I cannot bear to pu- 
nish you. I will therefore make my own house your 
prison." He accordingly committed hint under Ii Is 
hand and seal, and kept him in his own house for 
three months, during which time the Sheriff was 
awakened and his lady converted. They soon af- 
terwards joined the Society ; and Mr. Downs, with 
the assistance of some neighbouring gentlemen, built 
a Preaching-house for the Society, at Tuckaho, the 
place where he lived. 

Since the peace between England and the United 
States of America, true Christianity has had a very 
extensive spread on that Continent. There have 
been many remarkable effusions of the spirit of truth 
and grace, in different parts of it, which have been 
productive of a very great revival of genuine piety 
and virtue. But the limits of this work will not al- 
low me to enter into any detail on the subject. Suf- 
fice it to say, that in the year 1300, the number in 
the Methodist Connection, in the United States, was 
upwards of 60,000, near 50,000 of whom were 
Whites, and the rest Blacks, or coloured people ; 
and that in 1811, the number, including all those 
descriptions, amounted to 170,000. 

Of the work in Nova-Scotia and New Brunswick, 
I have less to say. Mr. William Black, a native of 
Yorkshire, and a very zealous and useful Preacher 
of the Gospel, resided in one or other of those pro- 
vinces for many years. During the war, he repeat- 
edly importuned Mr. Wesley to send Preachers to 
help them. But Mr. Wesley was determined not to 
send any Missionaries across the Atlantic during the 

unhappy 



( 331 ) 

unhappy contest. Mr. Black therefore laboured by 
himself, endeavouring to preserve alive the little flame 
he had kindled by the grace of God. But his ex- 
tensive circuit prevented his enforcing, as he wished, 
the discipline prescribed by Mr.Wesley. After the 
peace, the Messrs. Manns, two Preachers from the 
States, went to Nova-Scotia with the Refugees, and 
acted in conjunction with Mr. Black. Mr. Wesley 
also soon after sent over Mr.Wray, a Preacher, to 
assist him. At the death of Mr.Wesley, there was 
a Society of about five hundred Whites, and about 
two hundred Blacks, in that country. It is now 
increased to upwards of one thousand four hundred. 

The great revival of religion in Europe did not 
merely extend to the Continent of America. The 
Islands also were made partakers of the benefits 
thereof. The work of God in the West-India Isles, 
began in Antigua. A letter from Mr. Nathaniel 
Gilbert, who had heard the Gospel in England, but 
was then resident in that Island, dated May 10, 1760, 
"which Mr.Wesley calls " An account of the dawn of 
a Gospel-day," has the following remarks. 66 How 
cautious ought we to be of judging ! I verily thought 
I had come to a perfectly heathenish country, where 
there was not a Christian to be found : but, blessed 
be God, there are a few here that fear him. He has 
not left himself without witness in this dry and barren 
wilderness, though the number, I fear, is very small 
indeed. About two weeks before we settled, I signi- 
fied to one or two persons, that as there was no ser- 
vice at church in the afternoon, any person disposed 
to join my family, was welcome. I had on the first 
Sunday, six besides my own family ; on the second, 
nine; and on the third, about eighteen. And it is 

now 



( 335 ) 

now not only spread through the town that I have 
preached, but, I believe, through this Island. I find 
my disposition very averse to the practice of the 
Law, and indeed, inclined to nothing but the care 
or souls. A false shame, and the fear of man, which 
I have found troublesome for several 3 r ears, was sud- 
denly removed, (I know not how,) the day before I 
first expounded in the town." 

Mr. Francis Gilbert, his brother, also observes, 
" The ground seems to be prepared for the seed ; 
for many are ready to hear, and I trust from a better 
principle than mere curiosity. We have taken a house 
for preaching in. But it is not half large enough, 
though it will contain two hundred persons. It has 
been crowded every night, while a number of at- 
tentive hearers have stood without." 

Mr. Nathaniel Gilbert, who was no less than the 
Speaker of the House of Assembly, continued his 
labours in the midst of great reproach, till he had 
formed a Society of two hundred negroes, all of 
whom were convinced of sin, and brought to repent- 
ance, and many of them truly converted to God. 
At his death, these were as sheep without a shepherd. 
About this time, the Moravians sent Missionaries to 
the West-Indies, who brought a few of those poor 
destitutes into their Society. 

About twenty-four years ago, Mr. John Baxter, a 
shipwright of the Royal Dock at Chatham, and a 
Local Preacher in connection with Mr. Wesley, went 
to Antigua, to work for his Majesty in English Har- 
bour. The love of Christ soon constrained him to 
bear a public testimony for the King of kings. He 
collected the scattered remains of Mr. Gilbert's la- 
bours ; and for seven or eight years, with surprising 

assiduity, 



( 336 ) 

assiduity, walked through the dews of the evenings, 
when his work in the harbour was over, to instruct 
for an hour the slaves on the plantations : and the 
Sabbath days he entirely devoted to religious labours. 
In. this way did he lay himself out for the cause of 
God, enduring very great opposition and persecution, 
till he had raised a Society of at least one thousand 
members, almost all of whom were Blacks. Of these 
several preached : and though their language and 
abilities were not sufficient for the instruction of the 
"Whites, they were highly profitable to the people of 
their own colour. 

In the latter end of the year 1787, Dr. Coke sailed 
for Nova-Scotia, with three Missionaries. But the 
westerly winds from the coast of America blew with 
such violence, that the captain of the vessel in which 
they sailed, after striving in vain to reach the Har- 
bour of Halifax, was obliged to bear off for the W est- 
Indies. After inexpressible dangers and sufferings 
during a voyage of thirteen weeks, they landed at 
Antigua on Christmas-day. Mr. Baxter, and the 
Society, as soon as they knew them, rejoiced exceed- 
ingly at their arrival. During the short time Dr. 
Coke remained there, the congregations were large, 
and the word was attended with the divine blessing. 
Mr.Warrener remained in the Island, to assist Mr, 
Baxter, and under their ministry, and that of their 
successors, the work of God flourished abundantly. 
Between two and three thousand Negroes, with a 
very few Whites, were united in Society, hundreds 
of whom were truly converted to God. The effects 
of true religion were so great, that military law, 
which had been constantly enforced at Christmas, 
for fear of the insurrection of the Negroes, who were 
6 at 



( 337 ) 

at that season of the year allowed two or three days 
of recreation, was now become a mere form ; though 
at first it had originated in urgent necessity. All 
the candid men among the Planters acknowledge, 
that the religious Negroes arc the best servants they 
Iiave : that they will obey more faithfully without a 
whip, than the others, however severely punished. 
In the town of St. John, the Negroes that compose 
the congregation, who are chiefly domestic servants, 
dress on the Lord's day in the most pleasing manner, 
The women wear white linen gowns, petticoats, hand- 
kerchiefs, and caps, The men also appear equally 
clean : and in the whole congregation it would be 
difficult to find a spot of dirt. But, what is still in- 
finitely preferable, many of them are ornaments of 
civil society, and for deep Christian experience, may 
put to the blush many great professors in these king- 
doms. 

The spirit of resignation and of zeal for the sal- 
vation of souls, was very remarkably evidenced in 
one instance by the Society in the town of St. John, 
During Dr. Coke's visit to the Island, the chapel 
was filled every evening by the gentlemen and ladies 
of the town, so that the Negroes were obliged to stand 
"without, at the windows : and yet, though the chapel 
had been erected by the numerous, continued, but 
small subscriptions of the Blacks, they bore their ex* 
pulsion out of their own chapel, not only without 
the least complaint, but with joy and exultation ; in 
hopes that the Whites might be profited by the 
preaching of the word. Buf, alas! the impression 
made on the minds of the gentry in general, "wai 
only like the early dew. 

2 Q Mr, 



f 338 ) 

Mr. Baxter, let it be observed, gave tip an income 
of four hundred pounds currency per annum, which 
lie received from the Government, as store-keeper in 
English Harbour, that he might devote himself 
wholly to the work of God among the Negroes, 
though he knew that his dependence for a livelihood 
would then be wholly on Providence. 

Nothing can more evidence the sincere love which 
the members of the Society in this Island bear 
towards each other, than the attention they pay to 
those among them who are sick. They attend them, 
as far as possible, with the greatest patience and di- 
ligence; and, by little subscriptions among them* 
selves, procure the best medical assistance. 

The inhabitants of this Island amount to about 
seven thousand Whites, and about thirty thousand 
Blacks. Two thousand four hundred of the latter 
are united in Society, besides about two thousand 
that are members of the Moravian church. The 
members of both Societies, we have reason to believe, 
are more or less awakened. Such a divine seed, 
such a holy leaven, is not perhaps to be found within 
§o small a compass in any other part of the globe. 

From Antigua, Dr. Coke, with two or three Mis- 
sionaries, visited the Island of St. Vincent. Here 
the Planters have been singularly kind, and have 
almost universally opened their plantations to the 
Missionaries. The inhabitants amount to about one 
thousand Whites, and about eight or ten thousand 
Blacks. Upwards of eleven hundred of the latter are 
joined in Society. 

A remarkable circumstance occurred in this Island, 
fvhich deserves to be recorded, as it shews the wick- 
edness 



( 339 ) 

edaess of man in bis state of 'nature. One night, 
about Christmas, 1790, a company of rioters broke 
into the chapel which the Missionaries had purchased 
and fitted up in Kingston. They then damaged the 
benches and other things, and afterwards seized on 
the Bible, carried it to the public gallows, and hung 
it in form thereon : where it was found the next 
morning. The Magistrates of the Island very nobly 
advertised a reward of a hundred pounds, for the 
discoveiy of any of the perpetrators of this audacious 
villainy. 

The third Island which Dr. Coke and the Mission- 
aries visited, was St. Christopher's. Great has been 
the success of the word of God in this Island. A 
Society of about two thousand three hundred members 
has been raised, many of whom are alive to God, and 
examples of virtue to all around them. This Island 
contains nearly the same number of inhabitants, as 
that of Antigua. 

The fourth Island visited by the Preachers was St. 
Eustatius, which belongs to the Dutch West-India 
Company. Here they met with a very violent per-* 
secution from the Government itself, the only instance 
since the commencement of this great revival, where 
the Government of any country has openly and pro* 
fessedly supported a persecution. Dr. Coke and the 
other Missionaries were, at last, driven out of the 
Island. But, before they departed, a seed of divine 
grace, was not only sown, but took deep root in the 
hearts of many. Two hundred precious, persecuted 
souls have united together, according to the rules laid 
down by Mr. Wesley : and seven or eight exhorters 
have been raised among themselves. This Society 
has indeed verified the ancient proverb, Virtus sub 
2 G 2 pondere 



( 340 ) 

pondere crescit : Piety and holiness flourish under the 
cross. In proportion to their numbers, they pro- 
bably exceed all the Societies in that Archipelago, 
for genuine religion and all its sacred fruits. This 
little Island contains about one thousand five hundred 
"Whites, and about seven or eight thousand Blacks. 

In 1788, Mr. Wesley sent Dr. Coke, with several 
Missionaries, to the West-Indies, to extend that 
blessed work which the Lord had so signally begun. 
They landed in Barbadoes, on December 9. This 
Island contains about twentj^-five thousand Whites, 
and about seventy thousand Blacks. But the in- 
habitants seem to be farther from the kingdom of 
God, more reluctant to receive instruction, and more 
callous to conviction, than those of any other of the 
windward Islands. However, the prospect begins 
to brighten, and there has been lately some appear- 
ance of success. 

The Island of Nevis was next visited. The inha- 
bitants consist of about four hundred Whites, and 
about ten thousand Blacks. About nine hundred of 
the coloured people and Blacks, are united in So- 
ciety. The Planters are exceeding friendly : and 
much good is likely to be done. 

The Island of Tortola also was this year visited by 
Dr. Coke and others. It contains about one thousand 
Whites, and about nine thousand Blacks. There 
are several small Islands around it, the whole forming 
a small Archipelago of themselves. Great has been 
the out-pouring of the Spirit of God on the inha- 
bitants of this little group of Islands : so that about 
three thousand of them have been truly turned to 
God. 

IB 



(341 ) 

In January, 1789, Dr. Coke visited the Island of 
Jamaica: and began a work there through the di- 
vine blessing, against which, we trust, the gates of 
hell will not prevail. He was succeeded by others : 
the spirit of persecution has raged in that Island 
with extreme fury ; so that the lives of many pious 
persons have been almost miraculously saved from 
the rage of the mob, - A Society of above eight 
hundred members has been raised in Kingston and 
other parts of the Island. The population of Ja- 
maica amounts, it is supposed, upon a moderate cal- 
culation, to half a million. The Island is divided 
into twenty parishes, in each of which there is no 
more than one church. The city of Kingston, about 
thirty years ago, contained 30,000 souls, and it is 
supposed at present to contain nearly double that 
jiumber. In this populous city, which is the me- 
tropolis of the Island, there is only one church, and 
that capable of containing no more than 500 persons. 
According to this calculation, which may be con- 
sidered a tolerably accurate one, in what a deplor- 
able state, in point of public worship, and conse- 
quently of morals, are the great mass of the inha- 
bitants of Kingston ! And yet there, by a municipal 
law, the door of our chapel has been long shut, and 
continues so to the present ! 

In 1790, Dr. Coke and Mr. Baxter visited Gre- 
nada. They were received with great courtesy by 
the Governor, and many of the principal gentlemen 
of the Island. A Society of about a hundred 
has been formed there : but no extensive good 
will ever be wrought in that Island, till such Mis- 
sionaries are stationed there, as are able to preach ia 
2 G 3 French, 



( 342 ) 

French, which is the native language of far the 
greatest part of the inhabitants. 

In Dominica, an attempt to spread the Gospel has 
been made with such success, that, in a compara- 
tively short time, the numbers in our Societies there 
have increased from ninety to six hundred. 

Upon the whole, about sixty thousand of the Ne- 
groes are now under instruction, in all the Islands 
unitedly considered. Out of these, about twelve 
thousand are members of the Society, and are, as far 
as the Missionaries, who are no judges of the heart, 
can determine, awakened to a sense of their fallen 
state, and of their alienation from God by nature. 
A very considerable part of these latter are converted 
to God, and give, in their Negro dialect, as clear 
and distinct an account of the work of grace upon 
their souls, as any believers in England : and the 
whole of them, as far as the Missionaries know, fulfil 
all the relative duties of life, their own masters being 
the judges ; or, if occasionally there be any who 
transgress the rules of morality, they are excluded 
from the Society, at least after a neglect of due re- 
proof. And it may be added, that they have all of 
them made a sacrifice of their most besetting sin — 
Polygamy. 

In Antigua, there are three Missionaries : in St. 
Christopher's, four : in Tortola, and the Virgin- 
Islands, four : in Nevis, two : in Dominica, two : 
in St. Vincent's, three : in Barbadoes, one : in Gre- 
nada, two : in St. Bartholomew's, one : in Jamaica, 
two: and, in Bermuda, one. Some years ago, 
the Governor of Dominica obliged the Missionary 
there at that time, to leave the Island, because he 

would 



(513 ) 

would not boar arms, which, as a Minister of the 
Gospel, he believed he could not conscientiously do ; 
but the Government at home, which has been always 
ready to administer relief to ihe Missionaries under 
persecution, sent directions to the Governors in the 
West Indies, to permit the Missionaries to labour in 
their respective Islands, without the obligation of 
bearing arms ; in consequence of which, we have now 
two Missionaries in Dominica. The Divine Grace 
and Providence have also raised up about fifty Negro 
Preachers, who are very useful on the Lord's day ; 
and without whose assistance, the work could not be 
carried on upon the present extensive scale. 

The Black Preachers, by the removal of their 
masters from one Island to another, have introduced 
the Gospel among the Heathen into some Islands 
where no regular Missions had been established. 

On the Continent of America, the Methodist Mis- 
sions among the Heathen, have been of a longer stand- 
ing than in the West-India Islands. Many thou- 
sands of Heathens on that Continent have been brought 
through the grace of God, to genuine Christianity, 
that is, to holiness and virtue, by the labours of our 
Missionaries ; besides thousands, who have already 
been lodged in Abraham's bosom. There is also a 
considerable number of Catechumens, in whose fa- 
vour, it is to be hoped, as much may be said in time, 
as of the others. 

The Missions on the Continent of America are 
now entirely supported by the benevolent and pious 
on that Continent. And in the West Indies, the 
Planters and other inhabitants of Antigua, St. Chris- 
topher's, Nevis, Tortola, Grenada, and St. Vincent's, 
7 are 



C 344 ) 

are so fully satisfied with the conduct of the Mis- 
sionaries, and so conscious of the political, as well 
as religious ad vantages^ resulting from their la- * 
bours, that they chiefly support the work in those 
Islands,, by -voluntary contributions and subscriptions. 
But though, in the other Islands, there are several 
friends of the Missions, among the rich and benevolent, 
yet the work is still very burdensome to the Fund in 
Europe. 

Thus far the Grace and Providence of God have 
blessed the labours of the Missionaries. The expense 
however is very great But the enlargement of the 
Redeemer's kingdom, and the welfare and happiness 
of the World, are objects of such infinite moment, 
that every benevolent person must rejoice in the suc- 
cess of, and be ready to assist, , so- disinterested and 
important an undertaking. 

About the year 1768, Mr. Coughlan, a travelling 
Preacher in connection with Mr. Wesley, was or- 
dained by the Bishop of London, at the request of 
the Society, for the propagation of the Gospel, that 
lie might be qualified for the office of a Missionary, 
for the Island of Newfoundland. 

For three years and upwards, Jie laboured in Har- 
bour-Grace and Carbonnear, without any apparent 
success, and in the midst of great persecution. He 
was prosecuted in the chief court of the Island ; but 
escaped the fury of his enemies. In letters to the 
Society for the propagation of the Gospel, he wa^ 
accused of almost every thing that was bad. When 
Ms enemies found that these methods were not suf- 
ficient to remove him, they employed a Physician to 
poison him, who was soon after converted to God> 
and discovered this wicked design* 



( 345 ) 

At last the Lord condescended to visit this miserable 
people, and poured out his Spirit abundantly, Many 
were soon turned to the Most High. Mr. Coughlan 
immediately united the truly sincere in regular classes. 
On this, the persecution grew hotter ; till at last, he 
was summoned before the Governor ; but the Go- 
vernor declared in his favour, and appointed him a 
Justice of the Peace; on which, the persecution 
ceased, and he laboured for four years, in much 
quietness, and with great success. He then returned 
to England* 

On Mr. Coughlan's departure, Mr. Stretton and 
Mr. Thoomy, two Local Preachers in connection 
with Mr. Wesley, undertook the care of the Societies, 
which Mr. Coughlan had formed : but these gentle- 
men being much engaged in mercantile business, the 
Societies soon fell into decay. 

Some years after this, Mr. Wesley appointed a 
Missionary for Newfoundland, who went over ac- 
cordingly, and was rendered useful to the people. 
A little after Mr. Wesley's death, Mr. Black, who 
had the care of the Societies in Nova-Scotia and New 
Brunswick, visited Newfoundland, and was remark- 
ably useful. Such a revival took place under his 
labours, as will not soon be forgotten. Since then 
other Missionaries have been appointed, and a Society 
of upwards of two hundred people has been raised. 
Thus, in this barren spot, the Lord has raised up a 
people to serve him. u He has, indeed, made a way 
in the wilderness, and rivers in the desert." That 
dreary, rocky, uncultivated coast is likely to bring 
forth a plentiful harvest for the Lord. 



SECTION 



( 346 > 



SECTION X VI* 

THE METHODIST BENEVOLENT, OR STRANGERS* 
FRIEND SOCIETIES, AND SUNDAY SCHOOLS* 

WHOEVER has read with- attention -the preceding: 
pages, must have observed, that the design of the 
Methodists, from their very origin, has been to seek r 
and to save that which was lost, and to do spiritual 
and temporal good to the poorest, vilest, and most 
despised of mankind- With this view it was, that 
the Rev. Messrs.Wesleys, and Whitefield, in the be- 
ginning of their religious course, visited, and, accord- 
ing to their ability, relieved the prisoners in the Castle 
at Oxford, and the sick and poor of the town* With 
this design they consented, when applied to by the 
Trustees of the Colony in Georgia, to traverse the 
Atlantic Ocean, and go as Missionaries to the Indians. 
With the same intention^ when in this kingdom the 
Churches were shut against them, for reasons above 
specified, they went out into the streets and lanes of 
the towns and cities, and into the high-ways and 
hedges y to call sinners to repentance. They visited^ 
as we have seen, not only the most populous, but 
also and especially the most ignorant and corrupt 
parts of the kingdom; proclaiming, and frequently 
at the hazard of their lives, the Gospel of the king- 
dom of God, to the Colliers of Kingswood, near 
Bristol; of Wednesbury, in Staffordshire; and of the 
neighbourhood of Newcastle ; as also to the Tinners 
in Cornwall, and the Manufacturers in Yorkshire and 
Jkmcashire. Every where, in town or country, where 
€rod opened them a door^ and they could obtain ac- 
cess.. 



( 34? ) 

cess, they endeavoured to communicate instruction in 
righteousness to the most ignorant and unenlightened, 
—to reform the most vicious and profane, and to 
spread civilization and industry, as well as knowledge 
and piety among their fellow-creatures. In pursuance 
of the same end, which they have kept in view from 
the beginning, the Methodists of late years, as has beea 
just related, with great labour and expense, have 
established Missions among the Negroes in the West 
India Island, the Indians of North America, the 
forlorn inhabitants of Newfoundland, and the Ca- 
tholics in Ireland. I have now to observe, that with 
the same design, they have also founded, chiefly in 
Great Britain and Ireland, two other Institutions, viz. 
Benevolent, or Strangers' Friend Societies^ and Sun* 
day Schools. 

The former of these Charities commenced among 
the Methodists in London in the year 1784, under 
the patronage of the late Rev. Mr. Wesley. — Some 
pious persons, of the Methodist Society, who occa- 
sionally visited the sick, found many, not only grie- 
vously afflicted with various diseases, but entirely 
destitute of the very necessaries of life. After some 
consideration, a plan v/as formed to raise a fund, for 
the relief of such miserable objects, by each person 
subscribing a penny or two-pence a week. But the 
applications becoming daily more and more frequent, 
and the means of supplying the wants of the destitute 
and afflicted, being very small, it was soon found 
necessary to ask help of persons of more affluent cir- 
cumstances. The consequence was that the Bene- 
volent, or Strangers' Friend Society, was formed, at 
the period above mentioned ; to administer relief (o the 
sick poor, that were destitute of other help, of all de* 

nominations ^ 



( 343 ) 

nominations; each member of that Institution agree- 
ing to contribute, according to his ability, in order 
to raise a Fund for that purpose. Since that time, 
many other Societies of a similar nature, have been 
established among the Methodists, in different parts 
of the kingdom, as at Bristol, Liverpool, Binning* 
ham, Manchester, Sheffield, Leeds, Hull, and in most 
towns and populous villages, where they have con« 
siderable congregations, and where their friends are 
numerous. 

The rules of these Institutions may differ in some 
lesser matters, in different places: but in the most 
important points they all agree*. The Charity is no 
where confined to the poor or sick members of the 
Methodist Societies, nor have they any preference 
above others. So far from it, that at some places, as 
at Manchester, (where the Fund is larger than any 
where else, except at London,) the poor members of 
the Methodist Society have no relief from it what- 
ever. If any poor and sick person, that had had relief 
from it, should become a member of the Methodist 
Society, he would immediately be deprived of that 
help, and though still distressed, could, according to 
their Rules, have no more aid from that quarter.* 

* Let the anenymous and intolerant authors of that virulent 
publication, termed the * 4 Anti-Jacobin Review," consider this, 
and be ashamed of the infamous falsehood of their assertion, when 
they say, (Review for April, 180U page 396,) " Their (the Me- 
thodists) benevolent fund, might more properly be called a fund 
for Proselytism. lor we speak from personal knowledge." We 
speak— Who speak ? Let them give us their names : Let them dare 
to come forth from their covert, and shew themselves, that we 
may look the men in the face, who thus wickedly calumniate us, 
They go on : u It (the benevolent fund) is composed of weekly, 
monthly ^ or quarterly subscriptions of all their Members:" Nos 



The 



( 319 ) 

The reason of this regulation there wft&j not so much 
to demonstrate to the world, the disinterestedness of 
the Methodists in this Charity, and slop the mouths 
of gainsayers, as to provide that there might be no 
temptation to any poor person to make an hypo- 
critical profession of religion, and seek an admission 
into the Methodist Society, with a view to obtain 

not of one half — of one quarter, nor of one tenth, perhaps not of 
one twentieth part of tfiem " in proportion to their means;*' 
A mistake again. The subscription is perfectly voluntary, and 
the rich do not always give the most :— u placed at the disposal 
of certain elders of the Society s n — a third and douh!&Unjfltakc. 
We have no persons in our Societies, who bear i%p riaui-: &i 
Elders, and if we had— if our Leaders of Classes, the Stewards 
of our Societies, or the Trustees of our Chapels, bore that name, 
still this money is not at their disposal ; but at that of the vi- 
siters of the sick, and the committee, chosen from the subscribers 
to superintend and manage this charity, some of whom are not 
even members of the Methodist Society. They proceed, u who 
visit the sick poor, and invariably measure the quantum of re-* 
lief, by the prospect of gaining a convert." This is worse than a 
mistake : it is an absolute? senseless slander. There is not a shadow 
of truth in it, and it is perfectly ridiculous. Pray will these gen- 
tlemen tell us what advantage we should gain by gathering a 
fiumber of sick and poor people -into our Societies— to be sup* 
ported by charity ? Who must support them f Others almost as 
poor as themselves '? Or the richer members of the Society ? The 
former could not, and if such a burden were laid upon the latter, 
they must have both more zeal and disinterestedness than these 
gentlemen, I think, will allow them to possess, if they bore it 
long. They would soon cease to be members, and the consequence 
would be, that our Societies would be composed entirely of poor 
people that must live upon charity, and be cast upon ihe parish! 
And then how could our plan be supported ? Mow could the 
contributions at the Class-meetings, which these gentlemen glory 
in having discovered, and which they wish to work up into an 
objection against us, be raised ; This is one among the very many 
instances which might easily he produced, of the false and ground- 
less charges brought against the people called Methodists, in that 
most inflammatory publication, 

2 If temporal 



( 350 ) 

temporal relief. But in no place, I believe, are one 
fourth part of the objects relieved in connection with 
the Methodists. Two things, therefore, the reader 
will observe, 1st, That these Charities are not con- 
fined to persons of any nation, sect, party, or deno- 
mination whatever, but Protestants, Roman Catholics, 
Strangers, and Foreigners, have an equal right to be 
relieved by them ; and, 2dly, That the Visiters are 
not influenced by former causes of present distress, 
but extend the arms of their mercy to all who are 
objects of pity and compassion, requiring no other 
qualification in those they relieve than a sufficiency 
of evident distress. Any person who will be at the 
trouble of attending the weekly meetings of the Vi- 
siters of the sick, and of the Stewards and Managers 
of these funds ; or that will inspect the books in 
which the names and places of abode of all that are 
relieved are entered, will be fully satisfied that what 
I state is the fact. 

It is presumed lit t lo need be said on the usefulness 
of such an Institution ; this must be acknowledged 
by all who believe the Bible. To visit orphans, and 
widows in their affliction, is accounted by St. James, 
a principal part of pure and undefiled Religion ; 
and our Lord declares that he will reckon that kind- 
ness which is shewn to the stranger, the hungry, the 
naked, the sick, and the prisoner, as shewn unto him- 
self. And as to the most proper objects of charity, 
it is a melancholy truth, that, however deplorable 
the state of street-beggars may appear, these, even 
when no impostors, are not, in general, the most 
necessitous of mankind. Cellars, garrets, and such 
like places, exhibit much more affecting scenes of 
misery. In these abodes of human woe 5 the wretched 

inhabitants 



( 351 ) 

Inhabitants are frequently found pining with want, 
cold, and disease ; and either exerting the last effort 
of nature to support themselves amidst the severest 
frowns of adversity, or languishing under the most 
powerful influence of complicated affliction. 

Those who live in affluence, or even those of a 
middle rank in life, can have little conception of the 
scenes of misery, which may be daily found in Lon- 
don, and other large towns; to which persons often 
come from distant parts to seek employment, and are 
soon, not only in great straits, but confined by sick- 
ness or some melancholy accident, which renders it 
impracticable to send them back to their own parishes. 
Others, who were once, perhaps, in affluent circum- 
stances, are now reduced to the lowest ebb of distress, 
and through modesty, or for some other reason, are 
without friends, unknown, and destitute. Multitudes 
of these objects of pity have been discovered, who 
were utterly friendless and helpless, deprived of 
every means of sustenance, and generally without 
the comforting beams of that religion, which, pe- 
netrating the gloom of human misery, opens a bright 
prospect into another world. Added to this, they 
are frequently strangers in the place : at a great 
distance from their parish ; and, because of extreme 
affliction, incapable of applying for relief. 

How often have the Visiters of these Societies 
found the distressed mother surrounded by her nu- 
merous and helpless offspring, who, with piteous 
cries, were in vain craving that morsel which it was 
out of her power to afford them, while her husband 
and their father, whose industry formerly procured 
them a comfortable subsistence, lay stretched on a 
2 II 2 miserable 



( 352 ) 

miserable pallet of straw, languishing under the las! 
agonies of a fever. 

How often have they found the disconsolate wi- 
dow and her orphan children, whose staff' and sup- 
port had been summoned away by the messenger of 
death, from the midst of his family, or cut off by the 
fate of war in a foreign clime, immured in a dreary 
garret, altogether insufficient to protect them from the 
storms of heaven, and without even so much as a 
little straw to lie on ; without fire to warm their 
shivering bodies, or raiment to cover them ; without 
food to support, or medicine to restore them ; and, 
in a word, sinking under all the aggravated horrors 
of want and disease ! 

Again. How often have they met with the mutilated 
and worn-out soldier and seaman, who had fought 
the battles of their country, shed their best bloody 
and forfeited their limbs in her cause ; who had dared 
all the dangers of the field, and braved all the perils 
of the ocean i but deprived, by some unforeseen cir- 
cumstance, of that recompence which a watchful 
legislature has provided, were obliged to depend 
upon casual Charity for subsistence. And being at 
length overtaken by sickness, surrounded by strangers* 
and reduced to the last extremity of distress, they 
anxiously looked for that asylum from suffering, in 
deaih, which life would not afford them. 

How far the utility of an institution of this kind 
may be extended, time alone can fully determine ; 
but if we may be allowed to judge of the future by 
the past, we will venture to say, that, from the variety 
of objects which it embraces, the advantages even- 
tually resulting to society, both iu a civil and moral 



( 353 ) 

point of view, arc almost incalculable; and may, 
probably, reach to generations ijet unborn. And, in 
order to illustrate this, in some small degree, I need 
only enumerate a few of the beneficial consequences 
which have already ensued from the plan adopted. 
And, 

1st. By a personal attendance at the houses of 
those who are recommended to the notice of the So- 
ciety, or voluntarily apply for relief from it, we dis- 
cover whether the case is real misery, or fictitious 
distress ; whether undesigning poverty, or artful im- 
posture ; and by a timely alleviation of the one, and 
a seasonable correction of the other, we serve the 
cause of the real poor, and effectually prevent the 
misapplication of the public bounty, 

2d. By formal application being regularly made 
to neighbouring and remote parishes, in behalf of 
their respective paupers, whether residents at the 
place, or strangers, we either procure their relief, or 
removal, and thus materially lessen the poor-rates of 
our own parish ; while, at the same time, (which all 
will allow is highly necessary,) we introduce a re- 
gulation in the police of others, and thus, in, our 
measure, prevent such as are in distress from becom- 
ing street-beggars^ rid the town of numbers w ho are 
already such, and oblige other parishes to maintain 
their own poor. 

3d. By refusing aid to those who are too indolent 
to help themselves, and by holding up every en- 
couragement to honest industry, we furnish a con- 
siderable antidote for idleness, and afford a constant 
spur to exertion ; and thus point out to the poor the 
best way of serving themselves and their generation, 

2 H 3 and, 



( 354 ) 

and, in some degree, preserve their rising offspring 
from the dangerous effects of bad example. 

4th. As the health of the labouring poor is of the 
highest consequence, their subsistence principally 
depending upon it, we conceive, that by providing 
such, on occasion, with medical aid, in cases of sick- 
ness, we not only essentially serve their families, but 
Society at large, by preventing them from becoming* 
chargeable to the parish. And as want of cleanliness 
is so frequent a source of disease, by refusing our 
help to those who wilfully persevere in the neglect 
of it, the health and comfort of the lowest classes are 
greatly promoted. 

5th. In relieving the necessitous, the Visiters use 
the greatest caution. They do not always give re- 
lief in money ; for, however well meant on the part 
of the giver, it is but too often, from either ignorance 
or principle, ill applied on that of the receiver. And 
therefore, in some places where it can conveniently 
be done, they often lay out the money themselves : 
and thus on the one hand, by the relief being applied 
in the very way it is required, the situation of the 
distressed is rendered abundantly more comfortable, 
and on the other, the -tribute of humanity is not 
wasted. 

6th. Many who are of ability, and who really de- 
sire to succour the distressed, befriend the friendless, 
and minister to the souls and bodies of the wretched^ 
know not where to find such as they may be certain 
are real objects of their charity. Indeed the lanes 
and alleys, which such miserable beings inhabit, 
fbrbid their approach, and are carefully avoided by 
Uiosej who wish to shun contagious disease, ami 

whose 



( 335 ) 

whose happy lot lias been cast in far purer air, and 
more pleasant places. Now the Members of this 
Benevolent Institution seek for those } which such 
charitably disposed persons wish to find, and by ap- 
plying their bounty, according to their wish, supply 
their lack of service, and become their scryants, and 
those of t lie poor. 

To the great honour of this nation, charitable In- 
stitutions of various kinds have been established, and 
on their respective plans much good has been done ; 
but tliis good has been generally confined either to 
a certain number of resident individuals, with par- 
ticular qualifications, and who have had friends to> 
recommend them, or to such as could make personal 
application for themselves ; whereas, this Society, by 
its acquaintance with the wretched haunts of misery, 
discovers objects the most distressed, but too obscure 
and dejected to apply for relief in any shape what- 
ever, and Who could only hope for it, under God, 
from such a Society as this, which is so constituted 
as to extend its beneficence to the very uttermost of 
its means. 

In a nation, professing Christianity, it is surprising 
what ignorance, respecting even the very first prin- 
ciples of religion, pervades the lower classes of the 
people. — Many persons who have come under the 
notice of this Society, were found to have very little 
rnore knowledge of them than the beasts that perish. 
Now, as the concerns of (lie soul are beyond com- 
parison the most important; it is therefore a prin- 
cipal article in this institution to pay strict attention 
to the eternal interests of the objects visited, and to 
give tliem religions instruction as \ull as temporal 
relief] sothat ; if removed from this world by death, 

6 th«jr 



( 356 ) 

(hey may previously be made acquainted with the 
way of salvation through Jesus Christ ; and, if re- : 
stored to health, they may learn their duty to God 
and to Society at large. And in this, the Visiters 
have had great success. In very many cases, they 
have witnessed a partial reformation, at least. Num- 
bers have been so far reclaimed, that decency and 
order have been introduced into their families, and 
the most glaring profanation of the Sabbath has been* 
succeeded by a serious and regular attendance on 
public worship. But in others, a far more import* 
ant change has been effected. Many who were long 
notorious examples of complicated wickedness, have 
become living proofs of the truth of that pure and 
enlightened religion which is full of mercy and good 
fruits, and whose language is Peace upon earthy and 
good-will towards men* 

It will be observed,, that no institution is conducted 
upon a more disinterested plan ; no expenses what- 
ever are incurred by this Society, in respect to its: 
government. None of the Visiters have ever received 
any fee or reward for their services, nor have thejr 
ever desired it ; always considering the sacrifice of 
their time, and the risk of their health and lives^ 
(which are sometimes much exposed to the attacks 
of dangerous fevers, &c.) to be amply compensated, 
by the pleasure of doing good. They only wish to 
be enabled to do more ; and look for no reward, tilt 
the resurrection of the just. 

The following are the general Rules of this Society 
in London, which do not differ, I believe, materially 
from those of the Benevolent Societies in Manchester,, 
Liverpool, Sheffield, Leeds, Hull, and other large 
places, 

LA 



( 337 ) 

I. A Committee, chosen from the Subscribers, ma* 
nage the concerns of this Society. The Committee 
choose annually, a President, Treasurer, and Se- 
cretary. 

II. The Committee choose quarterly, Sub-Com- 
mittees, to act for each part of the town. The Sub- 
Committees appoint the Visiters, and take particular 
care that they be persons of unimpeachable character, 
and capable of giving religious instruction to those 
they visit. 

III. The Sub-Committees and Visiters, at each 
part of the town, meet once a week, (with any Sub- 
scribers who may wish to attend,) to settle the weekly 
accounts, receive and consider cases, and apportion 
relief. 

] V. The General and all the Sub*Committees meet 
together once a month, to regulate the concerns of 
the Society. 

V. Proper books arc provided, and regular entries 
made of receipts and disbursements, with the names 
and abodes of the objects relieved. The books are 
always free of access for the inspection of Subscribers 
and the Public. 

VI. In order to avoid imposition, no person is, on 
any pretence, relieved previously to his being visited; 
and care is taken that the relief be properly applied. 
The Visiters recommend cleanliness to those they 
visit, and a free circulation of fresh air. 

VII. In order to regulate the assistance necessary 
from this Society, inquiry is made of the neighbours, 
&c. on the first visit, what means of subsistence ih& 
distressed family derives from any parish, dab, or 
other source. 

VIII. , 



C 358 ) 

VIII. Each Visiter considers the cases, to which be 
is appointed to attend at the weekly meeting, as under 
his immediate care during the week, and also endea- 
vours to see every casual case on the day first ap- 
prized of it, particularly if in great distress, or death 
be apprehended. 

In London, during the course of the year 1810^ 
no less than four thousand and Jtftj/-jive families 
were visited and relieved, many of them for the space 
of two months ; and the sum of one thousand eight 
hundred sixty-eight pounds, ten shillings, was ex* 
pended in their relief. In Manchester, Liverpool^ 
Hull, Leeds, Bristol, Sheffield, Birmingham, York, 
and numerous other places, similar Societies, among 
the Methodists, have long existed ; and they still con- 
tinue to enjoy the unspeakable pleasure of relieving 
the distresses of many thousands annually, and of 
contributing to their spiritual improvement. 

I have also mentioned Sunday Schools, as an- 
other useful Institution established among us. These 
from their first rise in England, have, in a peculiar 
manner, been countenanced and supported by the 
Methodist Societies and congregations, and that with 
no other design, than that which has called forth their 
efforts in all the other instances which have come un- 
der our consideration in this work, viz. to do spirit- 
ual and temporal good to those who, however un- 
worthy, need it most. 

It will readily be acknowledged by my readers in 
general, that the many Schools and Seminaries for 
the instruction of youth, founded and endowed by 
our ancestors, afford an honourable testimony, both 
of their good sense and liberality. Convinced of the 

importance 



( 359 ) 

importance of religious knowledge and a christian 
education, they wished to extend the blessing to the 
lower ranks of mankind, and raise them from a state 
of ignorance and degradation, to a participation of 
the advantages attached to a more improved state of 
society. Their pious attentions have, in many in- 
stances, produced the wished-for effects : knowledge 
lias been more generally diffused ; the interests of 
religion and virtue promoted ; and various instances 
Lave occurred, in which individuals, who must other- 
vise have languished in obscurity, have become the 
distinguished ornaments of society, and have thus 
been rendered a blessing to mankind. 

But though much has been done by the benevolence 
and charity of former ages, much still remains to be 
done, by the present generation. The benefit to be 
derived from the different Schools already established, 
though very numerous and liberally endowed, cannot, 
for many obvious reasons, be extended to those chil- 
dren who are the peculiar objects of this Institution. 

From an attentive consideration of the actual state 
of numerous families amongst the poor, a very con- 
siderable number of children are found in such in- 
digent circumstances, that they are under the neces- 
sity of being early employed in labouring to procure 
their own maintenance; the consequence of which is, 
ihat they cannot possibly be allowed any time for 
the purposes of instruction or education. It was in 
order to remove these difficulties, that the idea of 
forming Sunday Schools was first suggested, and the 
plan was immediately adopted, and soon extended 
to almost every part of the kingdom. It was one of 
those happy thoughts which common sense imme- 
diately approves, and we are only surprised that it 

- should 



( 360 ) 

should have been reserved for the present age to 
carry the scheme into execution. 

The mind of man, however, has never yet been 
able to form any useful design or contrive any ex- 
tensive mode of charily, against which some objec- 
tion or other has not been raised. That various 
objections, therefore, should have been urged against 
Sunday Schools, is not at all surprising. Some of 
these have doubtless arisen from a want of acquaint- 
ance with the nature, end, and design of this Charit}' ; 
others, perhaps, may have derived their source from 
some considerations and motives that it would at once 
be improper and illiberal to mention. 

Some have suggested, and even insinuated, that 
these Schools have a tendency to disqualify the chil- 
dren, instructed in them, for discharging the duties 
of that humble station, to which the providence of 
God has been pleased to call them. This objection 
must instantly fall to the ground when those accounts 
of the Institution, which, from time to time, are laid 
before the public, are candidly considered. All who 
peruse these, or who will take the trouble of attend- 
ing these Schools, which are open to any person, 
high or low, rich or poor, magistrate or subject, will 
find that no instruction is given the children but 
what has a tendency to impress their minds with a 
sense of moral and religious obligation. They are 
taught nothing: but what tends to remind them of the 
several duties which they owe to God, their parents, 
their superiors in church and state, to themselves, 
and to all mankind. They are brought to an ac- 
quaintance with the Scriptures, and of course with 
the principles of universal goodness and truth. And 
a love of order, peace, diligence, and humility, is 

constantly 



( 361 ) 

constantly enforced amongst them, together with ever y 
thing that is lovely and praise-worthy. 

I do not hesitate, to pronounce, and I believe that 
every considerate person will unite with me in enter- 
taining the same opinion, that the establishment of 
these Schools which provides for the instruction of 
sucli multitudes of poor children, who were utterly 
destitute of the means and advantages of education ; 
— which initiates them into early habits of piety and 
orderly conduct; — which leads them to fear God, 
and honour the King;— to reverence the Sabbath 
day ; — which awakens them to an attention to the 
various duties of life; — and which, in short, com- 
bines some of the most important advantages of edu- 
cation, must, in their very nature and design, form 
a most salutary and beneficent Institution, and such 
as is entitled to the warmest approbation of au en- 
lightened Public. 

When so enlarged and boundless a sphere of use- 
fulness is presented to view, it is impossible to con- 
ceive what may yet be effected by the influence of 
these Schools, the salutary effects of which are not 
confined to the metropolis alone, but are extended to 
society in general, and the country at large. Their 
influence in the intellectual, political, and moral 
world, must be considerable indeed. And perhaps 
the design may have been first suggested and origi- 
nally intended by the Providence of God, to counter- 
act those infidel, and levelling principles, which 
have been so industriously propagated, for some 
years past, and which have poisoned the minds and 
corrupted the hearts of so many thousands.* 

* It is well known that a report has gone abroad, and is iu 
circulation^ among some,1 both Clergy and Laity r that " Sedition 

§ I The 



( 362 ) 

The friends, therefore, and zealous promoters of 
this salutary and benevolent institution, by uniting 
their labours and benefactions, may hope, through 
the divine blessing, to check the torrent of profane- 
ness, irreligion, and anarchy ; and, in a great mea- 
sure, preserve the rising generation from those loose 
and dangerous principles, which bring guilt and 
misery on mankind. Nor is it unreasonable to hope, 
that, by diffusing the knowledge of the Scriptures, 
and enforcing the duties of Christianity, they may 
be instrumental, in the hands of God, in forwarding 
the accomplishment of that glorious prediction, in 
which we are assured, that " The earth shall be filled 
with the knowledge of the Lord, as the waters cover 
the sea*" 



SECTION XVII. 

OF THE DESIGNS OF THE METHODISTS ; WITH AN 
APPEAL TO THE PUBLIC. 

THE reader is now in full possession of the his- 
tory of Methodism. He has before him not only the 
Origin andProgress of this Sect, so generally spoken 
against, but also their Doctrine and Discipline. And 
it concerns him to inquire, before he join the common 

and Atheism are the real objects of these Institutions," amongst 
the Methodists and Dissenters, " and not religion. " With regard 
to this, (leaving it to the Dissenters to answer for themselves,) I 
shall content myself with observing here, that to all who know the 
Methodists, or who have any acquaintance with the plan on which 
their Schools are conducted, or with the characters of the persons 
concerned in conducting them, whether as Subscribers, Teachers, 
or Managers, such uncharitable insinuations, most improbable in 
themselves, and supported by no evidence whatever, will carry 
with them their own confutation. 

cry 



( 363 ) 

cry against us, whether the rise and progress of Me- 
thodism be not the rise and progress of a revival of 
experimental and practical Christianity in the British 
Empire. This is certainly the view which the Me* 
thodists themselves have of it, and if they are mis- 
taken, they will be thankful to any one who will 
undeceive them. Let it also be considered, whether 
the Methodist Doctrine be not the very doctrine of 
the Holy Scriptures, of the Reformers, and of the 
Church of England, at least in every point of im- 
portance : and whether their discipline be not rational 
in itself, and sanctioned by the New Testament, and 
the usage of the first Christians, as well as manifestly 
calculated to promote godliness and righteousness, 
the love of God and all mankind, with its proper 
fruits and effects, that is, true Christianity ; which is 
the only end we have in view, and an end to which 
all our efforts are continually directed. 

This is a point, to which the reader is requested 
especially to attend. Our end is, not " to form a 
Sect," or to bring people to this or the other specu- 
lative opinion, mode of worship, or form of Church 
government, but simply to make them Christians /— 
Christians in heart and life, in temper, word, and 
work; — such as lived in the early days of Chris- 
tianity, and such as, we conceive, may live still, 
Jesus Christ and his Gospel being the same yes- 
terday, to-day, and for ever. And that our ideas 
of the first Christians, are not very erroneous, as also 
that we do not materially differ from them in our mode 
of living, we have the testimony of a dignified Church- 
man, and most able Defender of Christianity, who 
will not be suspected of undue partiality to the Me- 
thodists, I mean the Arch-Deacon Paley. In his 
212 "View 



( 364 ) 

u Yiew of the Evidences of Christianity," perhaps 
the best work of the kind which this or any age has 
produced, he speaks thus : " After men became 
Christians, much of their time was spent in prayer, 
devotion, iu religious meetings, in celebrating the 
Eucharist, in conferences, in exhortations, in preach- 
ing, in an affectionate intercourse with one another, 
and in corresponding with other Societies. Perhaps 
their mode of life, in its form and habit, was not very 
unlike the Uuitus Fratrurn, or Modem Methodists."* 
But here it will be objected. " Why do you talk 
of making people Christians, and of spreading Chris- 
tianity in this country, which was a Christian coun- 
try before the Methodists existed, and where the 
inhabitants have been Christians from generation to 
generation ?" This question I beg leave to answer 
in the words of Mr. Wesley, in his letter to the Rev. 
Dr. Conyers Middleton, occasioned by his Free 
Inquiry. 

" None can deny, that the people of England, in 
general, are called Christians. They are called so, 
a few only excepted^ by others, as well as by them- 
selves. But I presume no man will say the name 
makes the thing; that men are Christians, barely 
because they are called so. It mttst be allowed, 2. 
That the people of England, generally speaking, 
have been christenened, or baptized : but neither can 
we infer, * These were once baptized ; therefore, 
they are Christians now.' It is, 3. allowed, That 
many of those who were once baptized, and are 
called Christians to this day, hear the word of God, 
attend public prayers, and partake of the Lord's 
Supper. But neither does this prove, that they are 

* Page 98, second edition, 

Christians, 



( 365 ) 

Christians. For, notwithstanding this, some of them 
live in open sin: and others, (though not conscious 
to themselves of hypocrisy, yet) are utter strangers 
to the religion of the heart; are full of pride, vanity, 
covetousness, ambition ; of hatred, anger, malice or 
envy 5 and consequently, are no more spiritual Chris- 
tians than the open drunkard, or common swearer. 

" Now these being removed, where are the Chris- 
tians, from whom we may properly term England a 
Christian country ? The men who have the mind 
which zcas in Christ, and who walk as he also valk* 
ed? Whose inmost soul is renewed after the image 
of God 5 and who endeavour to be outwardly holy, 
as he who hath called them is holy ? There are 
doubtless a few such to be found. To deny this, 
would be ' want of candour.' But how few ! How 
thinly scattered up and down ! And as for a Chris* 
tian visible church, or a body of Christians, visibly 
united together, where is this to be seen ? 

Ye different sects, who all declare, 
Lo! here is Christ, or Christ is there, 
Your stronger proofs divinely give, 
And sheic me where the Christians live ! 

" And what use is it of. what good end does it 
serve, to term England a Christian country ? Does 
it do any honour to our great Master > among those 
who are not called by his name ? Does it recom- 
mend Christianity to the Jews, the Mahometans, or 
the avowed Heathens ? Surely no one can conceive 
it does. It only makes Christianity stink in their 
nostrils. Docs it answer any good eud, with regard 
to those who are called by this worthy name ? I 
fear not : but rather, au exceeding bad one. For 

2 I 3 does 



( 366 ) 

does it not keep multitudes easy in their heathen 
practice ? Does it not make or keep, still greater 
numbers, satisfied with their heathen tempers ? Does 
it not directly tend to make both the one and the 
other imagine, that they are what indeed they are 
not ? That they are Christians, while they are utterly 
without Christ, and without God in the world ? — If 
men are not Christians, till they are renewed after 
the image of Christ, and if the people of England, 
in general, are not thus renewed, why do we term 
them so ? i The god of this world hath long blinded 
their hearts.' Let us do nothing to increase that 
blindness; but rather to recover them from that 
strong delusion, that they may no longer believe a 
lie. 

" Let us labour to convince all mankind, that to 
be a real Christian, is, to love the Lord our God with 
all our heart, and to serve him with all our strength ; 
to love our neighbour as ourselves, and therefore 
to do unto every man, as we would he should do 
unto us." 

To enlarge a little on this important point. "A 
Christian cannot think of the Author of his being, 
without abasing himself before Him : without a deep 
sense of the distance between a worm of earth, and 
him that sitteth on the circle of the heavens. In his 
presence he sinks into the dust, knowing himself to 
be less than nothing in his eye : and being conscious, 
in a manlier words cannot express, of his own little- 
ness, ignorance, foolishness. So that he can only cry 
out from the fulness of his heart, ' O God ! what is 
man ! what am I T 

" He has a continual sense of his dependence on 
the Parent of Good, for his being, and all the bless- 
ings 



( 367 ) 

ings that attend it. To him he refers every na- 
tural, and every moral endowment, with all that is 
commonly ascribed either to fortune, or to the wis- 
dom, courage, or merit, of the possessor. And hence 
he acquiesces in whatsoever appears to be his will, 
not only with patience, but with thankfulness. He 
willingly resigns all he is, all he has, to his wise and 
gracious disposal. The ruling temper of his heart, 
is the most absolute submission, and the tenderest 
gratitude to his sovereign Benefactor. And this 
grateful love creates filial fear: an awful reverence 
toward him ; and an earnest care not to give place 
to any disposition, nor to admit an action, word, or 
thought, which might in any degree displease that 
indulgent Power, to whom he owes his life, breath, 
and all things. 

" And as he has the strongest affection for the 
Fountain of all Good, so he has the firmest confidence 
in him: a confidence which neither pleasure nor 
pain, neither life nor death, can shake. But yet 
this, far from creating sloth or indolence, pushes him 
on to the most vigorous industry. It causes him to 
put forth all his strength, in obeying Him in whom 
he confides. So that he is not faint in his mind, not 
weary of doing whatever he believes to be his will. 
And as he knows the most acceptable worship of 
God, is to imitate Him he worships, so he is con- 
tinually labouring to transcribe into himself all his 
imitable perfections : in particular, his justice, mercy, 
and truth, so eminently displayed in all his creatures. 

"Above all, remembering that God is love, he 
is conformed to the same likeness. He is full of love 
to his neighbour : of universal love ; not confined to 
one sect or party ; not restrained to those who agree 

with 



( 368 ) 

with him in opinions, or in outward modes of wor«* 
ship ; or to those who are allied to him by blood, or 
recommended by nearness of place. Neither does 
he love those only that love him, or that are endeared 
to him by intimacy or acquaintance. But his love re- 
sembles that of Him whose mercy is over all his works. 
It soars above all these scanty bounds ; embracing 
neighbours and strangers, friends and enemies : yea, 
not only the good and gentle, but also the froward, 
the evil, and unthankful. For he loves every soul 
that God has made; every child of man, of what- 
ever place or nation. And yet this universal bene- 
volence does in no wise interfere with a peculiar re- 
gard for his relations, friends, and benefactors : a 
fervent love for his country ; and the most endeared 
affection to all men of integrity, of clear and ge- 
nerous virtue. 

" And this universal, disinterested love, is pro- 
ductive of all right affections. It is fruitful of gen- 
tleness, tenderness, sweetness; of humanity, courtesy, 
and affability. It makes the Christian rejoice in the 
virtues of all, and bear a part in their happiness ; at 
the same time that he sympathizes with their pains, 
and compassionates their infirmities. It creates mo- 
desty, condescension, prudence, together with calm- 
ness, and evenness of temper. It is the parent of 
generosity, openness, and frankness, void of jealousy 
and suspicion. It begets candour, and willingness 
to believe, and hope whatever is kind and friendly of 
every man ; and invincible patience, never overcome 
of evil, but overcoming evil with good. 

" The same love constrains him to converse, not 
only with a strict regard to truth, but with artless 
sincerity and genuine simplicity, as one in whom 

there 



( 369 ) 

there is no guile. And not content with abstaining 
from all such expressions as are contrary to justice 
or truth, he endeavours to refrain from every un- 
loving word, either to a present or an absent person ; 
in all his conversation aiming at this, either to im- 
prove himself in knowledge or virtue, or to make 
those with whom he converses some way wiser, or 
better, or happier, than they were before. 

" The same love is productive of all right actions. 
It leads him into an earnest and steady discharge of 
all social offices, of whatever is due to relations of 
every kind; to his friends, to his country, and to 
any particular community whereof he is a member. 
It prevents his willingly hurting or grieving any 
man. It guides him into an uniform practice of 
justice and mercy, equally extensive with the prin- 
ciple whence it flows. It constrains him to do all 
possible good, of every possible kind, to all men ; 
and makes him invariably resolved, in every cir- 
cumstance of life, to do that, and that only, to others, 
which, supposing he were himself in the same situa- 
tion, he would desire they should do to him. 

u And as he is easy to others, so he is easy in him- 
self. He is free from the painful swellings of pride, 
from the flames of anger, from the impetuous gusts 
of irregular self-will. He is no longer tortured with 
envy or malice, or with unreasonable and hurtful 
desire. He is no more enslaved to the pleasures of 
sense, but has power both over his mind and body, 
in a continued cheerful course of sobriety, of tem- 
perance, and chastity. He knows how to use all 
things in their place, and yet is superior to them all. 
He stands above those low pleasures of imagination, 

which 



( 370 ) 

which captivate vulgar minds, whether arising from 
what mortals term greatness, or novelty, or beauty* 
All these too he can taste, and still look upward ; 
still aspire to nobler enjoyments. Neither is he a 
slave to fame: popular breath affects not him: he 
stands steady, and collected in himself. 

44 And he who seeks no praise, cannot fear dis- 
praise. Censure does not make him unhappy, be- 
ing conscious to himself that he would not willingly 
offend, and that he has the approbation of the Lord 
of all. He cannot fear want; knowing in whose 
hand is the earth, and the fulness thereof, and that 
it is impossible for him to with-hold from one that 
fears him any manner of thing that is good. He 
cannot fear pain ; knowing it will never be sent, 
unless it be for his real advantage : and that then his 
strength will be proportioned to it, as it has always 
been in times past. He cannot fear death, being 
able to trust him he loves with his soul as well as 
his body ; yea, glad to leave the corruptible body in 
the dust, till it is raised incorruptible and immortal. 
So that in honour or shame, in abundance or want, 
in ease or pain, in life or death, always, and in all 
things he has learned to be content, to be easy, thank- 
ful, joyful, happy. 

" He is happy in knowing there is a God, an in- 
telligent cause, and Lord of all, and that he himself 
is not the produce either of blind chance, or inexora- 
ble necessity. He is happy in the full assurance he 
has, that this Creator and End of all things, is a 
Being of boundless wisdom, of infinite power to ex- 
execute all the designs of his wisdom, and of no less 
infinite goodness to direct all his power to the advan- 
tage 



( 371 ) 

tage of all his creatures. Nay, even the considera- 
tion of his immutable justice, rendering to all their 
due, of his unspotted holiness, of his all-sufficiency 
in himself, and of that immense ocean of all per- 
fections, which centre in God from eternity to eter- 
nity, is a continual addition to the kappiness of a 
Christian. 

" A farther addition is made thereto, while in con- 
templating even the things that surround him, that 
thought strikes warmly upon his heart, 

c These are thy glorious works, Parent of Good 

while he takes knowledge of the invisible things of 
God, even his eternal power and wisdom, in the 
things that are seen, the heavens, the earth, the fowls 
of the air, the lilies of the field. How much more, 
while, rejoicing [in the constant care which God still 
takes of the work of his own hand, he breaks out in 
a transport of love and praise, ' O Lord, our Go- 
vernor ! How excellent is thy name in all the earth ! 
Thou hast set thy glory above the heavens V While 
he, as it were, sees the Lord sitting upon his throne, 
and ruling all things well ; while he observes the 
general providence of God, co-extended with his 
whole creation, and surveys all the effects of it in 
the heavens and earth, as a well-pleased spectator ; 
while he sees the wisdom and goodness of his general 
government descending to every particular ; so pre- 
siding over the whole universe, as over a single 
person ; so watching over every single person, as if 
he were the whole universe ; how does he exult, 
when he reviews the various traces of almighty good- 
ness, in what has befallen himself, in the several 

circumstances 



( 372 ) 

circumstances and changes of his own life ! All 
which, he now sees, have been allotted to him and 
dealt out, in number, weight, and measure. With 
what triumph of soul, in surveying either the general 
or particular providence of God, does he observe 
every line pointing out an hereafter, every scene 
opening into eternity ! 

" He is peculiarly and inexpressibly happy, in the 
clearest and fullest conviction, < This all powerful, 
all wise, all gracious Being, this Governor of all, 
loves me. This lover of my soul is always with me, 
is never absent, no, not for a moment. And I love 
Him ; there is none in heaven but him, none on earth 
that I desire beside Him. And he has given me to 
resemble himself ; He has stamped his image on my 
heart. And I live unto Him ; I do His will ; I glo- 
rify Him with my body and my spirit. And it will 
not be long before I shall die unto him ; I shall die 
into the arms of God. And then farewel sin and 
pain ; then it only remains, that I should live with 
Him for ever.' 

" This is the plain, naked, scriptural portraiture 
of a Christian ; and can calm reason conceive either 
a more amiable or more desirable character?'' 

Now to form such Christians as these, was the sole 
design of Mr. Wesley's preaching and labours, and 
of every step he took ; and is also the end still pur* 
sued by the Preachers and^ Members of the Methodist 
Societies. 

And, it appears to us, our adversaries have only 
three ways of justifying their opposition to us ; either 
they must prove that we are mistaken in our views 
of Christianity, and that it is a different thing from 
g what 



( 373 ) 

what we judge it to be ; or, secondly, though our ideas 
of Christianity be in general just, yet that it is not of 
such importance that any extraordinary zeal or di- 
ligence need be used to propagate it ; or, thirdly, 
that if its propagation be of importance to mankind, 
yet that our plan of doing it, is not only not the 
best, but is neither justifiable on the ground of reason, 
Scripture, or Christian antiquity, nor attended with 
success. We conceive that few, if any, of our op- 
ponents will persist to attack us on either of the two 
former pleas. As to the third, we will not affirm that 
our plan of spreading Christianity is the best. We 
believe a better, and more successful plan would be, 
1. That all the Clergy, Arch-Bishops, Bishops, Arch- 
Deacons, Deans, Prebends, Priests, Deacons, Rectors, 
Vicars, or Curates, with the Heads, Tutors, and Fel- 
lows of our Universities, and all Persons in Holy 
Orders, whatever, should become, what we are happy 
to believe many of them are, truly experienced, and 
pious Christians. 2. That they should all thoroughly 
understand, firmly believe, and faithfully preach, 
those great and important doctrines of the Holy 
Scriptures, which are so clearly set forth in the Ar- 
ticles, Homilies, and Liturgy of our Church. And, 
3. That they should form Societies, or associations, 
of those, whom they are instrumental in turning from 
the evil of their ways, that such, being united in 
brotherly love, might watch over and edify each 
other, and, as members of one body, might each fulfil 
his proper office, and use the gift he has received in 
ministring to the good of the w hole. 

We have no doubt, but, as this plan would have 
more authority, it would have a greater and more 
2 K general 



( 374 ) 

general influence, than that which we pursue ; that 
is, if the Lord should be pleased to countenance and 
bless it, as we doubt not, but he would. But as this 
has not yet taken place, we consider ourselves as 
being justified, on every principle of reason, religion, 
and morality, in endeavouring to supply the lack of 
service of the Clergy, in this most important matter, 
especially as God has undeniably crowned, and still 
continues to crown, our endeavours with manifest 
success, making us instrumental in turning many 
from the grossest vice to the practice of every Chris- 
tian grace and virtue.* 

It is on this ground we justify our conduct to our- 
selves, and conceive that, on the same ground, we 
can easily justify it to every true believer, and friend 
of genuine Christianity. u We see," to use, with 
very little alteration, Mr. Wesley's words, in his 
First Appeal to Men of Reason and Religion, "and 
who does not ? the numberless follies and miseries 
of our fellow creatures. We see on every side, either 
men of no religion at all, or men of a lifeless, formal 
religion. We are grieved at the sight, and should 

* u I am acquainted," says Dr. Aikins, in his Tour through 
Wales, " with no place, the manners of whose inhabitants are so 
unexceptionable, (as far at least as a stranger is enabled to judge 
of them,) as Amlwch : and the favourable opinion which I was 
led to entertain of them in visiting the town last year, is confirmed 
by what I have observed at present. Not a single instance have 
I known of drunkenness, not one quarrel have I witnessed, during 
two very crowded Market-days, and one of them a day of unusual 
indulgence, that I passed at this place : and I believe no gaol, or 
bridewell, or house of confinement, exists in the town or neigh- 
bourhood. Most of the Miners are Methodists, and to the pre- 
valence of this religious Sect, is chiefly to be attributed the good 
order that is so conspicuous." 

greatly 



( 375 ) 

greatly rejoice, if by any means we might convince 
some, that there is a better religion to be attained, a 
religion worthy of God that gave it. And this we 
conceive to be no other than love ; the love of God 
and of all mankind ; the loving God with all our 
heart, and soul, and strength, as having first loved 
us, as the fountain of all the good we have received, 
and of all we ever hope to enjoy ; and the loving 
every soul which God hath made, every man on 
earth, as our own soul. 

fi This love we, believe to be the medicine of life, 
the never-failing remedy, for all the evils of a dis- 
ordered world, for all the miseries and vices of men. 
Wherever this is, there are virtue and happiness going 
hand in hand. There is humbleness of mind, gen- 
tleness, long-suffering, the whole image of God, and 
at the same time, a peace that passeth all understand- 
ing, and joy unspeakable and full of glory. 

* Eternal sunshine of the spotless mind ; 
Each prayer accepted, and each wish resign'd: 
Desires compos'd, affections ever even, 
Tears that delight, and sighs that waft to heaven/ 

n This religion we long to see established in the 
world, a religion of love, and joy, and peace, having 
its seat in the heart, in the inmost soul, but ever 
shewing itself, by its fruits, continually springing 
forth, not only in all innocence, (for love worketh 
no ill to his neighbour,) but likewise in every kind 
of beneficence, spreading virtue and happiness all 
around it. 

" This religion many of us have been following 
after for many years; but all this time, seeking wis- 
2 K 2 dom 



( 376 ) 

doiri we found it not ; we were spending our strength 
in vain. And being now under full conviction of 
this, we declare it to all mankind : for we desire not 
that others should wander out of the way, as we have 
done before them ; but rather that they may profit 
by our loss, that they may go, (though we did not, 
having then no man to guide us,) the straight way to 
the religion of love, even by faith. 

66 Now faith is m 'pay ixxrcov zXsyyps ov /3Xs7ro//,sv#v, 
the demonstrative evidence of things unseen, the 
supernatural evidence of things invisible, not per- 
ceivable by eyes of flesh,- or by any of our natural 
senses or faculties. Faith is that divine evidence, 
whereby the spiritual man discerneth God and the 
things of God. It is with regard to the spiritual 
world, what sense is with regard to the natural. It 
is the spiritual sensation of every soul that is born of 
God. 

" Perhaps you have not considered it in this view j 
we will then explain it a little farther. 

" Faith, according to the scriptural account, is the 
eye of the new-born soul. Hereby every true be- 
liever in God, as it were, ' seeth him who is invisible.* 
Hereby, (in a more particular manner since life and 
immortality have been brought to light by the gos- 
pel,) he 6 seeth the light of the glory of God in the 
face of Jesus Christ and 6 beholdeth what manner 
of love it is, which the Father hath bestowed upon 
us, that we' (who are born of the Spirit) < should be 
called the sons of God.' 

" It is the ear of the soul, whereby a sinner c hears 
the voice of the Son of God and lives even that 
voice which alone wakes the dead, 6 Son, thy sins 
are forgiven thee. 5 

« It 



( 377 ) 

" It is, (if we may be allowed the expression,) the 
palate of the soul ; for hereby a believer ' tastes the 
good word of God, and the powers of the world to 
come ; and hereby he both tastes and sees that God is 
gracious, yea, and merciful to him a sinner/ 

" It is the feeling of the soul, whereby a believer 
perceives, through the power of the Highest over- 
shadowing him, both the existence, and the presence 
of Him, in whom he lives, moves, and has his being: 
and indeed the whole invisible world, the entire 
system of things eternal. And hereby, in particular, 
he feels ' the love of God shed abroad in his heart.' 

66 c By this faith we are saved,' from uneasiness of 
mind, from the anguish of a wounded spirit, from 
discontent, from fear, and sorrow of heart, and from 
that inexpressible listlessness and weariness, both of 
the world and of ourselves, which so many labour 
under for years ; especially when they are out of the 
hurry of the world, and sink into calm reflection* 
In this we find that love of God, and of all mankind, 
which we had elsewhere sought in vain. This we 
know and feel, and therefore cannot but declare, saves 
every one that partakes of it, in proportion as it is 
possessed, both from sin and misery, from every un- 
happy and every unholy temper. 

4 Soft peace she brings, wherever she arrives, 
She builds our quiet, as she forms our lives ; 
Lays the rough paths of peevish nature even 5 
And opens in each breast a little heaven.' 

u Is there any thing here that is unreasonable ? 
Is it not reasonable to love God ? Hath he not given 
tis life, and breath, and all things ? Does he not still 
continue his love to us, filling our heart with food 
2K3 and 



( 378 ) 

and gladness ? What have we which we have not 
received of him ? And does not love demand a re- 
turn of love ? Whether, therefore, we do love God, 
or not, we cannot but own it is reasonable so to do ; 
nay, seeing he is the Parent of all good, to love him 
with all our heart. 

u Is it not reasonable also to love our neighbour ? 
Every man whom God hath made ? Are we not 
brethren ? The children of one Father? Ought we 
not then to love one another ? And, should we only 
love them that love us ? Is that acting like our Father 
which is in heaven ? He causes his sun to shine on 
the evil and on the good, and sendeth rain on the just 
and on the unjust. And can there be a more equitable 
rule of our love, than c Thou shalt love thy neigh- 
bour as thyself?' Surely all will plead for the rea- 
sonableness of this ; as also for that golden rule, (the 
only adequate measure of brotherly love, in all our 
words and actions,) c Whatsoever ye would that men 
should do unto you, even so do unto them.' 

" Is it not reasonable then, that, as we have op- 
portunity, we should do good unto all men ? Not 
only to friends, but enemies ; not only to the de- 
serving, but likewise to the evil and unthankful ? Is 
it not right that all our life should be one continued 
labour of love ? If a day passes without doing good, 
may one not well say with Titus, Amici y diem per- 
didi! * And is it enough, to feed the hungry, to 
clothe the naked, to visit those who are sick or in 
prison ? Should we have no pity for those 

c Who sigh beneath guilt's horrid stain, 

The worst confinement, and the heaviest chain?' 



* My friends, I have lost a day ! 

" Should 



( 379 ) 

cc Should we shut up our compassion toward those 
who are of all men most miserable, because they are 
miserable by their own fault ? If we have found a 
medicine to heal even that sickness, should we not, 
as we have freely received it, freely give? Should 
we not pluck them as brands out of the fire ? The 
fire of lust, anger, malice, revenge ? The inmost 
soul answers, It should be done ; it is reasonable in 
the highest degree. Well, this is the sum of our 
preaching, and of our lives, our enemies themselves 
being the judges. If, therefore, men allow that it is 
reasonable to love God, to love mankind, and to do 
good to all men, they cannot but allow, that religion 
which we preach and live, to be agreeable to the 
highest reason. 

" Perhaps, 6 all this may be borne. It is tolerable 
enough : and if we spoke only of being saved by 
love, many would have no great objection : but they 
do not comprehend what we say of being saved by 
faithJ* By those words, then, We are saved by 
faith, we mean, that the moment a man receives that 
faith which is above described, he is saved in a great 
measure, from doubt, and fear, and sorrow of heart, 
by a peace that passes all understanding ; from the 
heaviness of a wounded spirit, by joy unspeakable ; 
and from his sins, of whatsoever kind they were ; 
from his vicious desires, as well as words and actions, 
by the love of God and of all mankind, then shed 
abroad in his heart. 

u w e g Van t nothing is more unreasonable, than to 
imagine that such mighty effects as these can be 
wrought by tha poor, empty, insignificant thing, 
which the world calls Faith, But supposing there 

be 



( 380 ) 

be such a faith on the earth, as that which the Apos- 
tle speaks of, such an intercourse between God and 
the soul ; what is too hard for sucli a faith ? Surely, 
' all things are possible to him that thus believeth 
to him that thus walks with God, that is now a citizen 
of heaven, an inhabitant of eternity. If, therefore, 
any will contend with us, they must change the 
ground of their attack. They must flatly deny, there 
is any faith upon earth : but perhaps this they might 
think too large a step. Tbey cannot do this, with- 
out a secret condemnation in their own breasts. O 
that they would at length cry to God for that hea- 
venly gift ! whereby alone this truly reasonable re- 
ligion, this beneficent love of God and man, can be 
planted in their hearts ! 

" If any say, ' But those that profess this faith are 
the most unreasonable of all men we ask, Who are 
those that profess this faith ?' Perhaps, those who 
speak thus, do not personally know such a man in 
the world. Who are they that so much as profess 
to have this evidence of things not seen ? That pro- 
fess, as it were, to see him that is invisible ? To hear 
the voice of God, and to have * his Spirit witnessing 
with their spirits, that they are the children of God ?' 
We fear few will be found, that even profess this 
faith, among the large numbers of those who are 
called Believers. 

" However, there are enow that profess themselves 
Christians. Yea, too many, God knoweth ; too 
many that confute their vain professions, by the 
whole tenour of their lives. We will allow all that can 
be said on this head, and perhaps more than all. It 
was now some years," continues Mr. Wesley, " since 1 
* was 



( 381 ) 

Was engaged unawares in a conversation with a strong 
reasoner, who at first urged the wickedness of the 
American Indians, as a bar to our hope of convert- 
ing them to Christianity. But when I mentioned their 
temperance, justice, and veracity, (according to the 
accounts 1 had then received,) it was asked, Why, 
if those heathens are such men as these, what will 
they gain by being made Christians ? What would 
they gain by being such Christians as we see every 
where round about us ? I could not deny, they 
would lose, not gain, by such a Christianity as this. 
Upon which she added, Why, what else do you 
mean by Christianity ? My plain answer was. What 
do you apprehend to be more valuable than good 
sense, good nature, and good manners ? All these 
are contained, and that in the highest degree, in 
what I mean by Christianity. Good sense, (so 
called,) is but a poor, dim shadow of what Chris- 
tians call faith. Good nature is only a faint, distant 
resemblance of Christian charity. And good man- 
ners, if of the most finished kind that nature assisted 
by art can attain to, is but a dead picture of that 
holiness of conversation, which is the image of God 
visibly expressed. All these put together by the art 
of God, I call Christianity. Sir, if this be Chris- 
tianity, (said my opponent in amaze,) I never saw 
a Christian in my life. * 

" Perhaps, the case is the same with many of our 
opponents. If so, we are grieved for them, and can 
only wish, till they do see a living proof of this, 
that they would not say, they see a Christian. For 
this is scriptural Christianity, and this alone. An 
unreasonable man is no more a Christian, than he is 

an 



( 382 ) 

an Angel. So far as he departs from true, genuine 
reason, so far he departs from Christianity. Let 
none say, this is only asserted, not proved. It is 
undeniably proved by the original charter of Chris* 
tianity. We appeal to this, to the written word. 
If any man's temper, or words, or actions, are con- 
tradictory to right reason ; it is evident to a demon- 
stration, they are contradictory to this. Let any 
possible or conceivable instance be produced, and 
this will be found to be a fact. The lives, there- 
fore, of those who are called Christians, are no just 
objection to Christianity. 

€i We join with our opponents, then, in desiring a 
religion founded on reason, and every way agreeable 
thereto. But one question still remains to be asked, 
What is meant by reason ? We suppose, i the eter- 
nal reason, or, the nature of things/ is meant hereby. 
? The nature of God, and the nature of man, with 
the relations necessarily subsisting between ihera.' 
Why, this is the very religion we preach : a religion 
evidently founded on, and every way agreeable to, 
eternal reason, to the essential nature of things. Its 
foundation stands on the nature of God, and the na- 
ture of man, together with their mutual relations. 
And it is every way suitable thereto : to the nature 
of God ; for it begins in knowing him, and where 
but in the true knowledge of God, can we conceive 
true religion to begin ? It goes on in loving him, 
and all mankind, (for we cannot but imitate whom 
we love :) It ends in serving him ; in doing his will ; 
in obeying him whom we know and love. 

66 It is every way suited to the nature of man ; for 
it begins in man's knowing himself ; knowing him- 
self 



i 



( 383 ) 

self to be what he really is, foolish, vicious, miserable. 
It goes on to point out the remedy for this, to make 
him truly wise, virtuous, and happy ; as every think- 
ing mind longs to be. 

€X It finishes all, by restoring the due relations be- 
tween God and man : by uniting for ever the tender 
Father, and the grateful, obedient son ; the great 
Lord of all, and the faithful servant, doing not his 
own will, but the will of Him that sent him. 

" And if by reason be meant, the faculty of reason- 
ing, of inferring one thing from another, we must 
observe, that we not only allow, but earnestly ex- 
hort all who seek after true religion, to use all the 
reason which God hath given them, in searching out 
the things of God. But our reasoning justly, not 
only on this, but on any subject whatever, pre-sup- 
poses true judgments already formed, whereon to 
ground our argumentation. Else, we shall stumble 
at every step : because, ex f also non sequitur verum* 
It is impossible, if our premises are false, to infer 
from them true conclusions. 

" We know likewise, that before it is possible for us 
to form a true judgment of them, it is absolutely neces- 
sary, that we should have a clear apprehension of the 
things of God, and that our ideas thereof should be all 
fixed, distinct, and determinate. And seeing our ideas 
are not innate, but must ail originally come from our 
senses, it is certainly necessary that we have senses 
capable of discerning objects of this kind. Not those 
only which are called natural senses, which in this 
respect profit little, as being altogether incapable of 
discerning objects of a spiritual kind ; but spiritual 
senses, exercised to discern spiritual good and evil. 

It 



( 384 ) 

It is necessary that we have the hearing ear, and the 
seeing eye, emphatically so called; to be the evidence 
of things not seen, as our bodily senses are of visible 
things ; that we may discern spiritual objects, and 
be furnished with ideas of what the outward c eye 
hath not seen, neither the ear heard.' 

" And till we have these internal senses ; till the 
eyes of our understanding are opened, we can have 
no' just apprehension of divine things. Nor, con- 
sequently, till then, can we either judge truly, or 
reason justly concerning them : seeing our reason has 
no ground whereon to stand, no materials to work 
upon. 

Ci To use the trite instance. As we cannot reason 
concerning colours, if we have no natural sight, be- 
cause all the ideas received by our other senses are of 
a different kind ; so that neither our hearing, nor 
any other sense, can supply our want of sight, or 
furnish our reason in this respect with matter to work 
upon : so we cannot reason concerning spiritual 
things, if we have no spiritual sight ; because all our 
ideas received by our outward senses are of a different 
kind. Yea, far more different from those received 
by faith or internal sensation, than the idea of colour 
from that of sound . These are only different species 
of one genus, namely, sensible ideas, received by ex- 
ternal sensation : whereas, the ideas of faith differ 
toto genere from those of external sensation. So that 
it is not conceivable that external sensation should 
supply the want of internal senses ; or furnish our 
reason, in this respect, with matter to work upon. 

" What then will our reason do here ? How will 
it pass from things natural to spiritual ? From the 

things 



( 3Sj ) 

things that arc seen to those that are not seen ? 
From the visible to the invisible world ? What a 
gulf is here ! By what art will reason get over the 
immense chasm? This cannot be till the Almighty 
come in to succour, and give us that faith which, 
perhaps, we have hitherto despised. Then, upborne 
as it were upon eagles' wings, we shall soar away 
into the regions of eternity ; and our enlightened 
reason sliall explore even the deep things of GW, 
God himself revealing them to us bj/ his Spirit. 

" The above is spoken to those, chiefly, who do 
not receive the Christian system as of God. We 
would add a few words to another sort of men ; 
(though not so much with regard to our principles 
or practice, as with regard to their own ;) to you 
who do receive it, who believe the Scriptures, yet do 
not take upon you the character of religious men, we 
are obliged to address ourselves likewise, under the 
character of Men of Reason. 

a We would only ask, Are you such indeed ? Do 
you answer the character under w Inch yeu appear f 
If so, you are consistent with yourselves. Your 
principles and practice agree together. 

" Let us try whether this is so or not. Do you 
not take the name of God in vain ? Do you remem* 
ber the Sabbath-day to keep it holy ? Do you not 
speak evil of the ruler of your people ? Are you not 
drunkards, or gluttons, faring as sumptuously as you 
can every day ? Making gods of your bellies ? Do 
you not avenge yourselves f Are you not whore- 
mongers or adulterers ? Answer plainly to your owa 
heart, before God, the J udge of all. 

" Why then do you say, you truly believe the 
Scriptures? If the Scriptures be true, you are in the 

2 L broatf 



( 386 ) 

broad way that leadeth to destruction. Your dam- 
nation slumbereth not. You are heaping up to your- 
selves Wrath, against the day of wrath, and revelation 
of the righteous judgment of God. Doubtless, if the 
Scriptures be true, and you remain thus, it had been 
good for you, if you had never been born. 

46 How is it that you call yourselves Men of Rea- 
son ? Is reason inconsistent with itself? You are 
the farthest of all men under the sun from any pre- 
tence to that character. A common swearer, a sab- 
bath-breaker, a whoremonger, a drunkard, who says he 
believes the Scriptures are of God, is a monster upon 
earth, the greatest contradiction to his own, as well 
as to the reason of all mankind. In the name of God, 
(that worthy name whereby you are called, and 
which you daily cause to be blasphemed,) turn 
either to the right hand or to the left. Either profess 
you are Infidels, or be Christians. Halt no longer 
thus between two opinions. Either cast off the Bible, 
or your sins. And in the mean time, if you have 
any spark of your boasted reason left, do not c count 
ns your enemies,' (as we fear you have done hitherto, 
and as thousands do, wherever we have declared, 
6 They who do such things shall not inherit eternal 
life,') ' because we tell you the truth.' Seeing these 
are not our words, but the words of Him that sent 
us. Yea, though in doing this, we use great plain- 
ness of speech, as becomes the ministry we have re- 
ceived, 6 For we afe not as many who corrupt/ 
(cauponize, soften, and thereby adulterate,) < the 
■word of God. But as of sincerity, but as of God, in 
ihe sight of God, speak we in Christ.' 

* But it may be, you are none of these. You 
abstain from all such things. You are a man of 

6 honour, 



( S87 ) 

honour, or a woman of virtue. You scorn to do an 
unhandsome thing, and are of an unhb.mablc life and 
conversation. You are harmless, (if we understand 
you right,) and useless from morning to night. You 
do no hurt, — and no good to any one ; no more than 
a straw floating upon the water. Your life glides 
smoothly on from year to year, and from one season 
to another ; having no occasion to work, 

4 You waste away 

In gentle inactivity the day. 5 

* We will not now shock the easiness of your tem- 
per, by talking about a future state. But suffer us 
to ask you a question about present things. Are you 
now happy I 

" 4 I have seen,' says Mr. Wesley, (Appeal, page 
18,) 6 a large company of reasonable creatures, called 
Indians, sitting in a row on the side of a river, look- 
ing sometimes at one another, sometimes at the sky, 
and sometimes at the bubbles on the water. And so 
they sat, (unless in time of war,) for a great part of 
the year, from morning to night.' 

" These were doubtless much at ease. But can 
you think they were happy ? — And how little hap- 
pier are you than they ? 

¥ You eat, and drink, and sleep, and dress, and 
dance, and sit down to play. You are carried 
abroad. You are at the masquerade, the theatre, 
the opera-house, the park, the levee, the drawing- 
room. What do you do there ? Why sometimes 
you talk ; sometimes you look at one another. And 
what are you to do to-morrow ? The next day ? The 
next year ? You are to eat, and drink, and sleep, 

2 L 2 and 



( 388 ) 

and dance, and dress, and play again. And you 
are to be carried abroad again, that you may again 
look at one another ! And is this all ? Alas, how 
little more happiness have you in this, than the In- 
dians in looking at the sky or water ! 

" Ah poor, dull round ! We do not wonder that 

Col. , or any man of reflection, should prefer 

death itself, even in the midst of his years, to such 
a life as this ! and should frankly declare, « that he 
chose to- go out of the world, because h\ found no- 
thing in it worth living for.' 

" Yet it is certain there is business to be done : 
and many we find in all places, (not to speak of the 
vulgar, the drudges of the earth,) who are conti- 
nually employed therein. Are you of that number ? 
Are you engaged in trade, or some other reputable 
employment ? Perhaps, profitable too ; for you would 
not spend your time, and labour, and thought, for 
nothing. You are, then, making your fortune : you 
are getting money. True : but money is not your 
ultimate end. The treasuring up gold and silver, 
for its own sake, all men own, is as foolish and ab- 
surd, as grossly unreasonable, as the treasuring up 
spiders, or the wings of butterflies. You consider 
this but as a mean to some further end. And what 
is that? Why, the enjoying yourself, the being at 
ease, the taking your pleasure, the living like a gen- 
tleman. That is plainly, either the whole, or some 
part of, the happiness above described. 

" Supposing, then, your end to be actually at* 
tained, suppose you have your wish, before you drop 
into eternity : go and sit down with Thleeanowhee 
and his companions on the river side.— After you 

haye 



( 389 ) 

have toiled for fifty years, you are just as happy as 
they. 

" Can you, or any reasonable man, be satisfied 
with this? By no means. It is not possible you 
should. But what else can you do ? You would 
have something better to employ your time; but you 
know not where to find it upon earth. 

66 And indeed it is obvious, that the earth, as it is 
now constituted, even with the help of all European 
arts, does., not find sufficient employment, to take up 
half the waking hours of half its inhabitants. 

" What, then, can you do ? How can you em- 
ploy the time that lies so heavy upon your hands ? 
This very thing which you seek, declare we unto 
you. The thing you want is the religion we preach. 
That alone leaves no time upon our hands. It fills 
up all the blank spaces of life. It exactly takes up 
all the time we have to spare, be it more or less : so 
that ' he that hath much, hath nothing over, and he 
that has little, has no lack.' 

" Once more. Can you, (or any man of reason,) 
think, you were made for the life you now lead ? 
You cannot possibly think so ; at least, not till you 
tread the Bible underfoot. The oracles of God bear 
you witness in every page, (and your own heart 
agreeth thereto,) that you were made in the image 
of God, an incorruptible picture of the God of glory. 
And what are you even in your present state ? An 
everlasting spirit, going to God. For what end 
then did he create you, but to dwell with him, above 
this perishable world, to know him, to love him, to 
do his will, to enjoy him for ever and ever ! O look 
more deeply into yourself ; and into those Scriptures, 
2L3 which 



( 390 ) 

which you profess to receive as the word -of God, as 
right concerning all things. There you will find a 
nobler, happier state described, than, perhaps, it ever 
yet entered into your heart to conceive. But God 
hath now revealed it to all those who * rejoice ever- 
more, and pray without ceasing, and in every thing 
give thanks, and do his will on earth, as it is done 
in heaven.' For this you were made. Hereunto you 
are called. O be not disobedient unto the heavenly 
calling ! At least,.be not angry with those who would 
fain bring you to be a living witness of that religion, 
' whose ways are indeed ways of pleasantness, and all 
her paths, peace.' 

" Blessed be God ! He hath not yet left himself 
without witness ! 

c All are not lost ! There be, who faith prefer, 
Though few, and piety to God !' 

Who know the power of faith, and are no strangers 
to that inward vital religion, c the mind that was in 
Christ,' ' righteousness, and peace, and joy in the 
Holy Ghost.' Of you who have c tasted the good 
word of God, and the powers of the world to come,* 
we would be glad to learn, if we have erred from the 
faith, or walked contrary to 6 the truth as it is in 
Jesus.' 6 Let the righteous smite me friendly, and 
reprove me;' if haply that which is amiss maybe 
done away, and what is wanting supplied, till we all 
come to the measure of the stature of the fulness of 
Christ. 

" Before we conclude, we cannot but intreat you, 
who know God, to review the whole matter from the 
'foundation. Call to mind what the state of religion 

was 



( 391 ) 

was, in our nation, a few years since. In whom did 
you find the holy tempers that were in Christ ? 
Bowels of mercies, lowliness, meekness, gentleness, 
contempt of the world, patience, temperance, long* 
suffering ! A burning love to God, rejoicing ever- 
more, and in every thing giving thanks ; and a tender 
love to all mankind, covering, believing, hoping, 
Enduring all things? Perhaps, you did not know 
;ohe such man in the world. But how many, that 
had all unholy tempers ? What vanity and pride, 
what stubbornness and self-will, what anger, fretful- 
ness, discontent, what suspicion and resentment, what 
inordinate affections, what irregular passions, what 
foolish and hurtful desires might you find, in those 
who are called the best of men ! In those who made 
the strictest profession of religion ! And how few did 
you know, who went so far as the profession of re« 
ligion, who had even the form of godliness ! Did 
you not frequently bewail, wherever your lot was 
cast, the general want of even outward religion ? How 
few were seen at the public worship of God ! How 
much fewer at the Lord's table ! And was even this 
little flock zealous of good works, careful, as they had 
time, to do good to all men ? On the other hand, 
did you'not with grief observe outward irreligion in 
every place ? Where could you be for one week, 
without being an eye or an ear witness of cursing, 
swearing, or profaneness, of sabbath-breaking or 
drunkenness, of quarrelling or brawling, of revenge 
or obscenity ? Were these things done in a corner ? 
Did not gross iniquity of all kinds overspread our 
land as a flood ? Yea, and daily increase, in spite 
of all the opposition which the children of God did 
or could make against it, 



( 392 ) 

Cff If you had been then told, that the jealous God 
would soon arise and maintain his own cause; that 
he would pour down his Spirit from on high, and 
renew the face of the earth ; that he would shed 
abroad his love in the hearts of the outcasts of men, 
producing all holy and heavenly tempers, expelling 
anger, and pride, and evil desire, and all unholy 
and earthly tempers; causing outward religion, the 
work of faith, the patience of hope, the labour of 
love, to flourish and abound ; and, wherever it 
spread, abolishing outward irreligion, destroying all 
the works of the devil : if you had been told, that 
this living knowledge of the Lord would, in a short 
space, overspread our land ; yea, and daily increase, 
in spite of all the opposition which the devil and his 
children did or could make against it : would you 
not vehemently have desired to see that day, that 
you might bless God and rejoice therein ? 

* ; Behold, the day or the Lord is come. He is 
again visiting and redeeming his people. Having 
eyes, see ye not? Having ears, do ye not hear? 
Neither understand with your hearts? At this hour 
the Lord is rolling away our reproach. Already 
his standard is set up. His Spirit is poured forth on 
the outcasts of men, and his love shed abroad in 
their hearts. Love of all mankind, meekness, gen- 
tleness, humbleness of mind, holy and heavenly af- - 
fections, do take place of hate, anger, pride, revenge, 
and vile or vain affections. Hence, wherever the 
power of the Lord spreads, springs outward religion 
in all its forms. The houses of God are filled : the 
table of the Lord is thronged on every side. And 
those who thus shew their love of God, shew they 
6 love 



( 393 ) 

love their neighbour also, by being careful to main- 
tain good works, by doing all manner of good (as 
they have time,) to all men. They are likewise care- 
ful to abstain from all evil. Cursing, sabbath-break- 
ing, drunkenness, with all other (however fashion- 
able) works of the devil, are not once named among 
them. All this is plain, demonstrable fact. For this 
also is not done in a corner. Now, do you acknow- 
ledge the day of your visitation ? Do you bless 
God, and rejoice therein ? 

f< What hinders ? Is it this, that men say all man- 
ner of evil of those whom God is pleased to use as 
instruments in his work ? O ye fools, did ye suppose 
the devil was dead? Or, that he would not fight for 
his kingdom? And what weapons shall he fight 
with, if not with lies ? Is he not a liar, and the 
father of it? Suffer ye then thus far. Let the devil 
and his children say all manner of evil of us. And 
let them go on deceiving each other, and being de- 
ceived. But ye need not be deceived also. — Or, if 
you are, if you will believe all they say: be it so, 
that we are weak, silly, wicked men ; without sense, 
without learning, without even a desire or design of 
doing good : yet we insist upon the fact. Christ is 
preached, and sinners are converted' to God. This 
none but a madman can deny. We are ready to 
prove it by a cloud of witnesses. Neither, therefore, 
can the inference be denied, that God is now visiting 
his people. O that all men may know in this their 
day, the things that make for their peace! 

" Upon the whole, to men of the world we would 
still recommend the known advice of Gamaliel : 
i Refrain from these men, and let them alone ; for if 

this 



( 394 ) 

this work be of men, it will come to nought i but if 
it be of God, ye cannot overthrow it, lest haply ye 
be found even to fight against God.' But unto you 
whom God hath chosen out of the world, we say, ye 
are our brethren, and of our Father's house, it be- 
ll o vet h you, in whatsoever manner ye are able, ' to 
strengthen our hands in God.' And this ye are all 
able to do ; to wish us good luck in the name of the 
Lord, and, to pray continually, that none of < these 
things may move us,' and that 6 we may not 'count 
our lives dear unto ourselves, so that we may 
finish our course with joy, and the ministry which 
we have received of the Lord Jesus!' " 



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